Journal articles: 'Intercultural Studies: Mission'

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Wijsen, Frans. "Intercultural Theology and the Mission of the Church." Exchange 30, no. 3 (2001): 218–28. http://dx.doi.org/10.1163/157254301x00138.

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Lee, Paul Sungro. "Impact of Missionary Training on Intercultural Readiness." Mission Studies 36, no. 2 (July 10, 2019): 247–61. http://dx.doi.org/10.1163/15733831-12341651.

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Abstract Going as a missionary or sending a missionary without proper training is quite reckless, and one of the most critical components of missionary preparation is intercultural readiness. This research was conducted to study the means to enhance one’s intercultural readiness and to measure its four sub-domain components that are likely to enable such a meaningful preparation at pre-departure stage. A group of 45 missions trainees at the Evangelical Alliance for Preacher Training/Commission’s School of Mission in Seoul, Korea were split into two groups, and quasi-experimental research was made on these groups through pre-test and post-test design. The research carefully examined whether EAPTC’s Missionary Candidate Training program could be another option for training the missionary candidates for effective cross-cultural performance with greater longevity on their field experience.

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Muck, Terry C. "Questions of Context: Reading a Century of German Mission Theology." International Bulletin of Mission Research 46, no. 2 (January 28, 2022): 262–71. http://dx.doi.org/10.1177/23969393211061808.

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A review essay of John G. Flett and Henning Wrogemann, Questions of Context: Reading a Century of German Mission Theology. This work is a carefully selected and edited collection of German mission writing of roughly the past century. The texts selected address mission contextualization, that is, ecumenical interactions among different sectors of World Christianities as they pertain to mission. Together the readings, along with the editors’/authors’ commentary, show the history and content of German missiological approach(es) to contextualized mission. As such, it is a textbook appropriate for courses in the theology of mission, religious pluralism, intercultural theology, and World Christianity.

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Ustorf, Werner, and Martha Frederiks. "Mission and Missionary Historiography in Intercultural Perspective: Ten Preliminary Statements." Exchange 31, no. 3 (2002): 210–18. http://dx.doi.org/10.1163/157254302x00380.

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Rajan, Pragash Muthu, Sultana Alam, Khor Kheng Kia, and Charles Ramendran SPR Subramaniam. "Predicting Intercultural Communication in Malaysian Public Universities from the Perspective of Anxiety/Uncertainty Management (AUM) Theory." Journal of Intercultural Communication 21, no. 1 (March 30, 2021): 62–79. http://dx.doi.org/10.36923/jicc.v21i1.6.

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The mission to promote national unity has become more strenuous with the decline of intercultural engagement among multicultural students in Malaysian public universities. Underpinned by Anxiety/Uncertainty Management (AUM) theory, this article examines barriers to intercultural communication by integrating ethnocentrism as an additional barrier. Based on a quantitative approach, 449 valid responses were collected from undergraduates from five public universities in Malaysia. Partial-least-squares software (SmartPLS3) was used to test the proposed relationships. The findings reveal that anxiety, uncertainty, and ethnocentrism have a significant negative relationship with intercultural communication.

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Christoph Miyamoto, Ken. "A Response to "Mission Studies as Intercultural Theology and Its Relationship to Religious Studies"." Mission Studies 25, no. 1 (2008): 109–10. http://dx.doi.org/10.1163/157338308x293963.

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Anton, Emil. "Mission Impossible? Pope Benedict XVI and Interreligious Dialogue." Theological Studies 78, no. 4 (November 21, 2017): 879–904. http://dx.doi.org/10.1177/0040563917731744.

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There exist very different accounts about the attitude of Joseph Ratzinger/Pope Benedict XVI to interreligious dialogue. Does interreligious dialogue aim at truth and intertwine with mission, or is it an impossibility that needs to be replaced with an intercultural dialogue about peaceful coexistence and common values? This article traces the complex history and relationship of these views from the 1990s, through the much-misunderstood letter to Marcello Pera in 2008, until Benedict’s retirement. Despite impressions to the contrary, Pope Benedict XVI’s commitment to interreligious dialogue remains firm.

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Ustorf, Werner. "The Cultural Origins of "Intercultural Theology"." Mission Studies 25, no. 2 (2008): 229–51. http://dx.doi.org/10.1163/157338308x365387.

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AbstractEcumenical amnesia is accompanying much of the current debate on replacing the terms missiology or mission studies by that of intercultural studies or intercultural theology. This paper tries to address the loss of memory. By remembering the time when the new terminology was established (the 1970s and 80s) we become aware of the particularities, the challenges, and the limitations of the original vision of "intercultural theology". Among the particularities we will detect that of the professional missiologist working in the secular academy; challenges can be found in the reformulations of the missionary paradigm; and some may wish to see the limitations in the fact that intercultural theology began its life as part of a European conversation on culture and transcendence.

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Nausner, Michael. "Intercultural Hermeneutics: Intercultural Theology, written by Henning Wrogemann Theologies of Mission: Intercultural Theology, written by Henning Wrogemann A Theology of Interreligious Relations: Intercultural Theology, written by Henning Wrogemann." Mission Studies 38, no. 1 (May 20, 2021): 170–74. http://dx.doi.org/10.1163/15733831-12341783.

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Embudo Timenia, Lora Angeline. "A Case for Pentecostal Interculturality." Pneuma 44, no. 3-4 (December 20, 2022): 462–78. http://dx.doi.org/10.1163/15700747-bja10072.

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Abstract Interculturality has been promulgated by many scholars from the 1970s onward due to world transformations such as postcolonialism, migration, and globalization. In the context of Southeast Asia, one of the ways this becomes obvious is through South-to-South mission, in which a sense of mutuality becomes the basis for intercultural partnerships. Such is the case for the Filipino Assemblies of God mission in Cambodia. Their development from cross-cultural to intercultural in their missionary endeavors can be traced through their history. The three areas of mutuality between Filipinos and Cambodians that emerged from a triangulation of their oral history, related literature, and secondary interview data are a mutual experience of socioeconomic struggle, shared acceptance of a spirit world, and the closeness of their ethnicity. Because of these areas of mutuality, Filipino AG missionaries have been able to share Christianity in a contextualized and culturally sensitive manner. These areas of mutuality also made them more relatable to Cambodians, enhancing long-term partnerships in the field.

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Zonne-Gätjens, Erna. "Interculturalizing Religious Education—Mission Completed?" Religions 13, no. 7 (July 15, 2022): 653. http://dx.doi.org/10.3390/rel13070653.

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In 1996 the German Länder started the ‘mission’ to interculturalize all subjects, including religious education (RE). Interculturalizing also applies for RE taught in conformity with the oldest model for RE. In so-called ‘confessional RE’ at state schools, it is the Catholic teacher who teaches children of several classes of the same year in one denominational RE group. The Protestant teacher teaches children whose parents ticked off “Protestant RE”. How this model came into existence is displayed in a historical introduction of this chapter. However, a newer model called ‘cooperative RE’ is gaining popularity. In various schools there is ecumenical education by both Catholic and Protestant staff or multireligious education by Jewish, Christian, or Muslim teachers. New publications on this latter model have a focus on organizational matters, but also shed a light on interreligious learning. However, in this chapter the focus is on how intercultural issues are dealt with in the classroom within the first model. After all, confessional RE is still the standard and most common model in Germany. Therefore, this article will focus on Protestant confessional RE that is not organized in cooperation with Islamic, Jewish, or Catholic colleagues.

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Gewurtz, Margo S. "Introduction." Social Sciences and Missions 27, no. 1 (2014): 1–6. http://dx.doi.org/10.1163/18748945-02701001.

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During most of the modern history of the expansion of Western Christendom, China, as the world’s most populous country, was the great prize. Although the results were disappointing, as the numbers of converts both Protestant and Catholic remained relatively small throughout the height of China missions in the nineteenth and first half of the twentieth century, the promise of China missions never diminished. Despite the pre-eminence of China in overall mission history, very little attention has been given to the role and influence of China missions beyond the borders of China proper either to the Chinese diaspora or to the wider mission community. This special issue is a first attempt to explore the impact of “China” in missions beyond China’s borders. For our purposes, China becomes both a place where tactics and vocabulary could be invented and tried, a sort of laboratory for mission methodology, and a place of the imagination where “muscular” Christianity could be displayed and tested, or where medical practices were adapted with global implications. In more recent times, China missions, not allowed on the mainland after 1950, have once again as they did in the nineteenth century, addressed the needs of the Chinese diaspora in Europe and America. The essays in this collection challenge scholars to reflect more broadly on the variety of intercultural encounters enabled by missionary work, and ask us to think of this history trans-nationally by going beyond the borders of single nations or mission fields to embrace a global perspective.

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Gatti, Nicoletta, and Daniel Yeboah. "Cursing Back to Life? From Psalms to Imprecatory Prayers: An Intercultural Reading." Biblische Zeitschrift 63, no. 1 (February 5, 2019): 1–29. http://dx.doi.org/10.30965/25890468-06301001.

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Abstract Imprecatory prayer is becoming a common phenomenon in Ghana. This plea seeks the complete annihilation of human enemies believed to be the cause of the woes the petitioners face. However, ecclesiastic authorities and academic world find it difficult to dialogue with the practice and reject imprecatory prayers as ‘unchristian.’ Interestingly enough, the same attitude is manifested towards portions of the Bible which contain ‘imprecatory prayers’: The Psalter. As a consequence, while the Historic Mission Churches forbid imprecatory prayers, their members flock to the Charismatic and Prophetic Churches. Against this background, the article analyses Ps 58, one of the ‘imprecatory psalms’ excluded by the official prayers of Historic Mission Churches, to understand its call to action and the perlocutory effect on the reader. The article concludes that the ‘imprecatory prayers’ can be a powerful educational tool to see the world with the eyes of the victims: it offers them a model of prayer of “cursing back to life;” a painful way to reconciliation and to rediscovering justice.

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Nagy, Dorottya. "Envisioning Change in China." Social Sciences and Missions 27, no. 1 (2014): 86–115. http://dx.doi.org/10.1163/18748945-02701005.

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The present article examines the case of the Freundenkreis für Mission unter Chinesen in Deutschland (Friends of Mission to Chinese in Germany, FMCD) and its Chinesische Leihbücherei (Chinese Lending Library, CLL) to describe and analyze aspects of the complex question of the mission for China and Chinese people, with particular focus on mission work among Chinese students. By presenting the ministry of a German missionary couple, the article argues that the FMCD was one of the first, if not the first network organization after the establishment of the People’s Republic of China (PRC) that envisioned Christian PRC students as important agents in shaping Christianity and generating societal transformations within and beyond China. The case of the FMCD also provides an opportunity to reflect on intercultural encounters enabled by missionary work. The article uses data collected through interviews and participant observation in 2009, 2010 and 2013.

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Smith, Susan. "A Response to Re-naming Mission as "Intercultural Theology" and its Relationship to Religious Studies." Mission Studies 25, no. 1 (2008): 111–12. http://dx.doi.org/10.1163/157338308x293972.

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Lloyd, Marion. "“Witch doctors” or professionals? The graduates of Mexico´s first intercultural university and the struggle for legitimacy." education policy analysis archives 29 (November 22, 2021): 160. http://dx.doi.org/10.14507/epaa.29.6384.

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Since 2003, the Mexican government has opened 11 intercultural universities serving a total of 15,000 students, a majority of whom are members of Mexico´s Indigenous minority. While there is a growing body of work analyzing the intercultural model from public policy and theoretical perspectives, few studies focus on the experiences of the students and graduates of these institutions. In this article, I share the findings of one such study of the Intercultural University of Mexico State, the pioneer of the intercultural universities. Through interviews with graduates, students, and deans of three undergraduate intercultural programs, I seek to answer a central question, which is rooted in critical and decolonial theory: To what degree does the intercultural model achieve its stated mission of empowering Indigenous students and to what degree does it contribute to the reproduction of inequality? In general, the findings are mixed. While many students share experiences of discrimination in the workplace, and even being derided as “witch-doctors,” they argue that attending an institution with a critical mass of Indigenous students has empowered them personally and professionally, transformed their cultural identities, and given them a new appreciation for their Indigenous roots.

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Jenkins, Paul. "THE SCANDAL OF CONTINUING INTERCULTURAL BLINDNESS IN MISSION HISTORIOGRAPHY: THE CASE OF ANDREAS RIIS IN AKWAPIM." International Review of Mission 87, no. 344 (January 1998): 67–76. http://dx.doi.org/10.1111/j.1758-6631.1998.tb00067.x.

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Lewowicki, Tadeusz. "Edukacja międzykulturowa – od lokalnychsukcesów ku globalnym przesłaniom i oddziaływaniom." Edukacja Międzykulturowa 1, no. 3 (June 30, 2014): 19–38. http://dx.doi.org/10.15804/em.2014.01.

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The experiences of multicultural education evince its ambiguous effects. On one hand, it enables lasting of cultures and maintaining the identity of different minority groups (national, ethnic, cultural minorities). On the other hand, such education often hinders social integration and enhances stigmatization or self-stigmatization. Therefore, what seems to be a much better solution is intercultural education, which both provides chances for preservation and development of particular cultures and facilitates mutual familiarization and closer contacts between different groups (communities) and their cultures. This is confirmed by relatively numerous experiences of intercultural education in Poland and some neighbouring countries.However, the ideas and practices of intercultural education are still poorly known and understood by the Polish and many other societies. This occurs particularly in the communities disturbed by conflicts and experiencing problems with the recognition and respect for national, ethnic, cultural, religious or even racial unlikeness. Such situation encourages promoting the assumptions and good examples of intercultural education as well as specifying characteristic strategies of transmission which would take into account the determinants of life stories of people living in various regions of the world. The mission of education is, among other things, enhancing the peaceful and happy life in the multicultural world.

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Harries, Jim. "Intercultural Dialogue — An Overrated Means of Acquiring Understanding Examined in the Context of Christian Mission to Africa." Exchange 37, no. 2 (2008): 174–89. http://dx.doi.org/10.1163/157254308x278576.

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AbstractIntercultural dialogue is at depth impossible, because mutual understanding is only possible in so far as cultures and languages used are common, and not different. Assuming the wrong topic of conversation will result in a realisation of error and not productive progress. Having a common language (such as English) alone does not bring mutual understanding because languages are integrally rooted in cultures. Conversations always being engaged with a view to potential and actual overhearers of all sorts, means that mutual understanding requires a clear knowledge of overhearers on both sides. Power issues and types of reasoning often being in the context and not the content of dialogue means that failure to realise the context from which someone is dialoguing is in effect misunderstanding.

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Anderson, Christine L., Karl Lorenz, and Michael White. "Instructor Influence on Student Intercultural Gains and Learning during Instructor-Led, Short-Term Study Abroad." Frontiers: The Interdisciplinary Journal of Study Abroad 28, no. 1 (November 17, 2016): 1–23. http://dx.doi.org/10.36366/frontiers.v28i1.377.

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Short-term study abroad, often in the instructor-led model, is growing with 60% of students enrolling in programs of this length in 2012-13 (IIE, 2014). Higher education institutions’ mission statements often state that creating individuals who have an “international and global understanding” is a goal (Meacham & Gaff. 2006, p. 9). Study abroad is viewed as a premier vehicle to guide students to achieve this expanded worldview. Current education abroad research is not clear on whether intercultural sensitivity can be increased through a short-term, instructor-led program (instructor-led). Previous studies often use metrics focused solely on duration. This comparative focus has led to very little research on interventions that may enhance intercultural learning on instructor-led programs. This study examines 105 students on eight instructor-led programs and aims to demonstrate if intercultural learning can occur on an instructor-led program and what influence the instructor may have on this learning.

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Moe, David Thang. "Christianity as a Majority Religion of the Ethnic Minorities in Myanmar: Exploring Triple Dialogue in the Currents of World Christianity." Expository Times 131, no. 2 (May 17, 2019): 45–64. http://dx.doi.org/10.1177/0014524619847930.

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It is common to say that Christianity is a minority religion in Asia. Yet this article argues that Christianity is a majority religion of the ethnic minorities in Southeast Asia in general and Myanmar in particular and that one dimension of dialogue is not adequate in an age of world Christianity. Using a ‘triple dialogue’ as a methodology, the article explores three of the most salient issues of Myanmar ethnic minorities in the currents of world Christianity. First, the article revisits a cross-cultural relationship between foreign missionaries and locals in a colonial period and how Western mission impacts on Christians’ relationship with people of other faiths. Second, it explores the current issues of interreligious relationship between Christians and Buddhists and how Christian-Buddhist interaction plays a role in developing Christianity as a Myanmar local religion in a postcolonial mission period. Finally, it examines an intercultural hospitality between the ethnic Christian migrants and Western Christians and a ‘glocal’ relationship between migrants and their homeland Christians in a post-Western Christian period.

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Shaw, R. Daniel, Danny DeLoach, Jonathan Grimes, Simon Herrmann, and Stephen Bailey. "Contextualization, conceptualization, and communication: The development of contextualization at Fuller’s Graduate School of World Mission/Intercultural Studies." Missiology: An International Review 44, no. 1 (December 2015): 95–111. http://dx.doi.org/10.1177/0091829615620932.

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Houtepen, Anton. "Holocaust and theology." Exchange 33, no. 3 (2004): 207–22. http://dx.doi.org/10.1163/157254304774249880.

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AbstractHolocaust Theology, first developed by Jewish scholars, has had a definite impact on the Christian attitude with regard to Judaism. It made Christianity aware of its Anti-Judaist thinking and acting in the past, one of the root causes of Anti-Semitism and one of the factors that led to the Holocaust in Nazi-Germany during World War II. Similar forms of industrial killing and genocide did happen, however, elsewhere in the world as well. Most important of all was the ' metamorphosis ' of the Christian concept of God: no longer did God's almighty power and benevolent will for his chosen people dominate the theological discourse, but God's compassion for those who suffer and and the Gospel of Peace and human rights. Mission to the Jews was gradually replaced by Christian-Jewish dialogue. Both in mission studies, ecumenism and intercultural theology, theologians seem to have received the fundamental truth of the early patristic saying: There is no violence in God. This makes a new alliance of theology with the humanities possible on the level of academia and enables a critical stand of theology against the political power play causing the actual clash of civilisations.

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Zgheib, Rosine, and Amira Van Loan. "Changes in Internationalization at Home in Arab Higher Education Institutions." Contemporary Arab Affairs 14, no. 1 (March 1, 2021): 91–112. http://dx.doi.org/10.1525/caa.2021.14.1.91.

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As global marketplace competition increases, higher education institutions (HEIs) in the Arab world purposefully integrate international and intercultural dimensions into their curriculum, known as internationalization at home (IaH), to empower graduates with the tools necessary to strengthen their economies and be productive global citizens. The purpose of this research is to report changes in the internationalization strategies of fourteen randomly selected Arab world HEIs by looking at six IaH indicators in their mission statements, course descriptions, and strategic plans. The results prioritize internationalization in the HEIs’ mission statements with a twenty per cent increase in the number of indicators between academic years 2014–15 and 2019–20. Additionally, through course descriptions/titles, we found some universities were offering up to 350 courses promoted per indicator, with others offering as few as one course per indicator. We also found sixty-five per cent of the HEIs do not have explicit strategic plans, or rather no or implicit strategic plans incorporating internationalization. As the Arab world attempts to strengthen its economies, HEIs should continue to increase IaH efforts by infusing more of the indicators in their mission statements, courses, and strategic plans.

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Ping Guo, Sheng. "From ‘Sacrificing to Ancestors’ (jizu) to ‘Reverencing Ancestors’ (jingzu): Bread of Life Christianity's Cultural Negotiation between Christianity and Confucianism for a Hybrid Identity." Studies in World Christianity 28, no. 2 (July 2022): 188–204. http://dx.doi.org/10.3366/swc.2022.0389.

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Among many issues associated with religious negotiation and intercultural ministry and mission in the history of Christianity in China, the most important issue involves the Chinese rite of offering sacrifice to ancestors. This issue has been closely connected to the process of the Sinicisation of Christianity in all Pan-Chinese societies, including the Greater China and Chinese diasporic communities worldwide. This paper first reviews key historical elements of the Chinese Rites Controversy (1645–1941) on ‘Sacrificing to Ancestors’ ( jizu), and then considers some details of the ‘Three Rites’ of ‘Reverencing Ancestors’ ( jingzu) as a historical development within the Bread of Life Christian Church (BOLCC, Ling Liang Tang) in Taipei and the Bread of Life Global Apostolic Network (BGAN) of nearly 600 local churches on all continents as of 2020. Through this case study, the paper argues that the BOLCC, an independent Christian church established in 1942 and a contemporary Sinophone-based Christian movement, could expand quickly by applying its intercultural ‘Ling Liang Rule’ to continue the successful culture-accommodating ‘Matteo Ricci Rule’ among the Pan-Chinese (Chinese descendants in China and beyond) by providing an ‘in-between space’ negotiating for Christianity and Confucianism to satisfy their believers’ ‘hybrid identity’. Through the Christianised Reverencing Ancestors Rites to hybridise the Confucian Sacrificing to Ancestors Rites, Bread of Life Sinophone Christians in many places of the world can simultaneously affirm their cultural ‘hybrid identity’ as both Christian and Sinophone through core cultural interactions between Christianity and Confucianism in filial piety ( xiao).

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Leavelle, Tracy Neal. "“Bad Things” and “Good Hearts”: Mediation, Meaning, and the Language of Illinois Christianity." Church History 76, no. 2 (June 2007): 363–94. http://dx.doi.org/10.1017/s0009640700101957.

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A delegation of Illinois Indians on a diplomatic mission astonished the residents of New Orleans in 1730 with their ardent participation in the Catholic ritual life of the colonial capital. The Jesuit Mathurin le Petit observed that during their three–week stay “[the Illinois] charmed us by their piety, and by their edifying life. Every evening they recited the rosary … and every morning they heard me say Mass.” People crowded into the church to witness the spectacle of “savage” Indians worshiping and singing before the altar. The highlight for the audience was a responsive Gregorian chant in which Ursuline nuns “chanted the first Latin couplet, … and the Illinois continued the other couplets in their language in the same tone.” The Illinois appeared to be very well educated in Catholic practice, pausing during their daily activities to recite a variety of prayers. “To listen to them,” concluded the missionary, “you would easily perceive that they took more delight and pleasure in chanting these holy Canticles, than the generality of the Savages.” Le Petit was correct in a sense. The performance that so delighted the people of New Orleans represented the results of more than a generation of intercultural and linguistic exchange between the Illinois and the French.

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van Slageren, Jaap. "Jan A.B. Jongeneel, Utrecht University, 375 Years Mission Studies, Mission Activities, and Overseas Ministries, Studies in the Intercultural History of Christianity 154, Frankfurt am Main et al.: Peter Lang 2012, 356 p., isbn 978-3-631-63758-6, price € 62.95." Exchange 42, no. 2 (2013): 207–8. http://dx.doi.org/10.1163/1572543x-12341267.

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Romanenko, N. "Acculturation in the Professional Activities of Specialists in International Relations." MGIMO Review of International Relations, no. 4(37) (August 28, 2014): 312–16. http://dx.doi.org/10.24833/2071-8160-2014-4-37-312-316.

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The article discusses the phenomenon of acculturation in the professional activities of international profile in terms of intercultural communication. The author emphasizes that acculturation problems related to intercultural communication have not only domestic but also international dimension. The article presents the theory and methodology of acculturation problems at different stages ofdevelopment of foreign and domestic scholars (specialists in cultural studies, ethnographers, ethnosociologists) and specifies the defference between the concepts of acculturation and assimilation of national and regional cultures. It further describes the strategy of acculturation (separation, marginalization, integration), emphasizes the role of integration strategy that makes it possible to preserve the cultural identity of a specialist in international relations along with an awareness of the regional culture of the host country. Special attention is given to the task of the university in preventing possible assimilation of future specialists in international relations and building "immunity" to the cultural (regional) adaptation and sustainable cultural identity as a representative the Russia. The article marks the mission of Russian culture as a medium of traditions, moral and spiritual values that built the Russian nation as a single community and state. The author writes that ethno-cultural component brings together many cultures, ethnic groups and nationalities of Russia, forms a common multicultural ground and brings about the need for cross-cultural awareness in international relations. That is confirmed by the State Federal Standard of Higher Education which describes specific competences that students of international relations are supposed to possess.

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Dewerse, Rosemary. "Missiological Mutilations ‐ Prospective Paralogies: Language and Power in Contemporary Mission Theory. By Jørgen Skov Sørensen. Studies in the Intercultural History of Christianity. Frankfurt am Main, Germany, Peter Lang 2007. Pp. viii + 282. $79.95." Mission Studies 27, no. 1 (2010): 100–101. http://dx.doi.org/10.1163/157338310x498332.

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Spittler, Russell P. "Jan A.B. Jongeneel, et. al., Pentecost, Mission, and Ecumenism: Essays on Intercultural Theology: Festschrift in Honour of Professor Walter J. Hollenweger. (Studies in the Intercultural History of Christianity, 7; Frankfurt am Main, New York: Peter Lang, 1992). x + 376 pp. $72.80 (plus shipping and handling if ordered from Peter Lang Publishing, Inc., 62 West 45th Street 4th Floor, New York, NY 10036)." Pneuma 15, no. 1 (1993): 121–23. http://dx.doi.org/10.1163/157007493x00112.

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Nenohai, Jear. "Implikasi Pedagogi Paulo Freire dan Antonia Harder Terhadap Tindak Pidana Perdagangan Manusia di Nusa Tenggara Timur." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 4, no. 1 (June 28, 2021): 71–89. http://dx.doi.org/10.34307/b.v4i1.211.

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Current research on human trafficking in the Christian Evangelical Church in Timor (GMIT) does not currently involve an educational approach to analyze the problem. So, the aim of this article is to contribute ideas about the pattern of contextual education for GMIT in countering human trafficking cases in East Nusa Tenggara. This study is based on a literature study comparing the critical pedagogy of Paulo Freire and Antonia Harder. After that, the authors uses this pedagogy to analyze the praxis of the mission of the Christian Evangelical Church in Timor and the contextual education practices of an alternative school named Lakoat.Kujawas. Through the mission and education dialogue, the authors see that the resistance base of GMIT has not involved culture and nature as a basis for resistance. Through the critical pedagogical analysis of Freire and Antonia Harder, the author shows the relevance of Lakoat.Kujawas’s liberation pedagogy and contextual education model for the resistance process undertaken by GMIT. Finally, this research is limited to the exploration of critical pedagogy for cases of human trafficking and not involve further politic of education, intercultural theological and practical studies on the pedagogy of liberation. AbstrakPenelitian tindak pidana perdagangan orang oleh Gereja Masehi Injili di Timor sejauh ini belum melibatkan pendekatan pendidikan di dalamnya. Oleh karena itu, tujuan artikel ini ialah membedah perdagangan orang dari sudut pandang pendidikan dan memberikan kontribusi pendekatan pendidikan terhadap pengembangan perlawanan Gereja Masehi Injili di Timor kasus perdagangan orang di Nusa Tenggara Timur. Penelitian ini didasarkan pada studi pustaka dengan mengandalkan pendekatan pedagogi pembebasan Paulo Freire dan Antonia Harder. Ide kedua tokoh tadi penulis pakai untuk menganalisa praksis misi perlawanan yang dikerjakan oleh Gereja Masehi Injili di Timor. Melalui tulisan ini, penulis menunjukan bahwa dengan mengembangkan praktik pendidikan, Gereja Masehi Injili di Timor mampu mengembangkan perlawanan yang berciri membebaskan, dan berdimensi multi keilmuan dengan mengandalkan konteks warga Gereja agar Gereja Masehi Injili di Timur mampu mendidik warga Gereja agar tidak lagi menjadi pelaku perdagangan orang.

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Gómez-Hurtado, Inmaculada, René Valdés, Inmaculada González-Falcón, and Felipe Jiménez Vargas. "Inclusive Leadership: Good Managerial Practices to Address Cultural Diversity in Schools." Social Inclusion 9, no. 4 (October 13, 2021): 69–80. http://dx.doi.org/10.17645/si.v9i4.4611.

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Educational inclusion of foreign pupils has become a priority objective in recent years in many countries worldwide. Attending to the cultural diversity of pupils and providing an inclusive educational response is now a main goal of education systems. In this context, educational leadership is a key factor for school improvement. Management teams face the difficult mission of responding to the diversity of people that make up the educational community in a scenario marked by the expansive increase in migrant families and the scarcity of inclusive and intercultural government programmes. This article explores good management practices for cultural diversity management in six early childhood and primary education centres in Spain and Chile from an inclusive leadership approach. Factors that influence the development of inclusive leadership and the process deployed to carry out diversity management are examined. Through a qualitative methodology, six case studies were carried out using the interview, participant observation, and document analysis as instruments. The main outcomes show the importance of leaders in promoting an inclusive collaborative culture, in classroom practices focused on the knowledge and cultural capital of foreign pupils, the development of organisational and didactic strategies based on the recognition and participation of the educational community, its commitment to social justice, a management of diversity based on collaboration, and a shared concept of educational inclusion. The conclusions show four common dimensions in the good practices of each country: professional development of the community, school participation, inclusive school culture, and positive management of diversity.

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Ramambason, Laurent William. "Lynne Price, Juan Sepúlveda & Graeme Smith (eds.), Mission Matters. Studies in the Intercultural History of Christianity, Vol. 103. Frankfurt am Main, Berlin, Bern, New York, Paris, Wien: Peter Lang, 1997, 232 pp. ISBN.3-631-31513-9/US-ISBN 0-8204-3265-2; £ 28." Exchange 27, no. 3 (1998): 277–79. http://dx.doi.org/10.1163/157254398x00259.

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Kool, Anne Marie. "Abrahám Kovács, The History of the Free Church of Scotland's Mission to the Jews in Budapest and its Impact on the Reformed Church of Hungary, 1841–1914, Studies in the Intercultural History of Christianity, 140 (Frankfurt-am-Main: Peter Lang, 2006), pp. xviii+442. £67.10; €74.60 (pbk)." Scottish Journal of Theology 66, no. 2 (April 10, 2013): 248–50. http://dx.doi.org/10.1017/s0036930611000500.

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Murdock, Graeme. "The history of the Free Church of Scotland's mission to the Jews in Budapest and its impact on the Reformed Church of Hungary, 1841–1914. By Ábrahám Kovács. (Studies in the Intercultural History of Christianity, 140.) Pp. xviii+442. Frankfurt-am-Main: Peter Lang, 2006. £48.70 (paper). 3 631 55367 6; 0 8204 9926 9; 0170 9240." Journal of Ecclesiastical History 60, no. 1 (January 2009): 199–200. http://dx.doi.org/10.1017/s0022046908006465.

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Leal-Lobato, Ana. "The (Inter)cultural Missing Link in Conference Interpreting." HERMES - Journal of Language and Communication in Business 59, no. 1 (November 3, 2019): 91–108. http://dx.doi.org/10.7146/hjlcb.v59i1.117044.

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The second half of the twentieth century brought about increased international contacts between people from different origins, which led to changes in the translation studies landscape, impacting conference interpreters as well. Although interpreting scholars acknowledge that interpreters are both linguistic and intercultural mediators, at first glance, culture and intercultural mediation appear to be neglected in the domain of conference interpreting, unlike the domains of community and sign language interpreting. In this paper, I conduct an analysis on how the established professional discourse and the scholarly literature have portrayed culture and intercultural mediation in conference interpreting. The analysis reveals various conceptualizations of culture and different stances regarding intercultural mediation. Amongst them, reductionist conceptualizations of culture seem to dominate; conceptualizations that have informed the conference interpreting pedagogy. However, this state of affairs contrasts sharply with the current culturally diverse interpreting landscape, what might have an impact on practice and professional identity.

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Brossard Børhaug, Frédérique. "Missing links between intercultural education and anthropogenic climate change?" Intercultural Education 32, no. 4 (March 25, 2021): 386–400. http://dx.doi.org/10.1080/14675986.2021.1889984.

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Burrows, Dominique, Stephen J. Snyder, and Andrew Ferro. "Perceived Longitudinal Effects of SLMTs." Journal of Psychology and Theology 46, no. 3 (August 29, 2018): 168–83. http://dx.doi.org/10.1177/0091647118794242.

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This current study analyzed the long-term holistic development of intercultural competency in undergraduates who participated in a short-term service-learning missions trip (SLMT). We compared alumni who had participated in the program against a control group who did not. As expected, the SLMT group had significantly higher perceived intercultural competency in the scales of Knowledge, Awareness, Behavior, Intrapersonal and Interpersonal Growth, Intellect, and Spirituality. It was also found that alumni who participated in the SLMT in conjunction with a study abroad trip experienced significantly higher gains in all eight of the competency scales when compared to those who only participated in the SLMT and the control group. Furthermore, there were no significant differences found between the SLMT time cohorts (2–7, 8–13 post-experience) for six of the eight competencies. We conclude by discussing how the intentional use of preparation, reflection, and debriefing are critical for perceived changes in short-term missions’ experiences.

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Kollman, Paul. "Living Mission Interculturally: Faith, Culture, and the Renewal of Praxis, written by Anthony J. Gittins." Mission Studies 33, no. 1 (March 2, 2016): 117–18. http://dx.doi.org/10.1163/15733831-12341442.

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GONG, Jiayu. "Health, Hygiene and Diets: Medical Missionaries and the Daily Life of Shanghai Residents (1870-1938)." International Journal of Sino-Western Studies 21 (December 9, 2021): 121–40. http://dx.doi.org/10.37819/ijsws.21.145.

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Throughout the nineteenth and twentieth century, China was the main area of western medical missions. Medical missionaries, one of the largest cross-cultural groups, left a wealth of records in a foreign land. In this article the author explored how the housing, environment, drink and diets habits of British medical missionaries in China spread the western medical knowledge, and how the medical missionaries constantly recognized, interpreted and improved the health concept toward Chinese in their daily life. The intercultural communication of medical knowledge between China and the West enriched the western public health theory on the one hand, and promoted the establishment of modern public health system in China on the other hand.

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Yoo, William. "Moving from “Foreign Mission” to “World Mission” in South Korea and the United States." Mission Studies 33, no. 3 (November 8, 2016): 299–326. http://dx.doi.org/10.1163/15733831-12341465.

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This article traces the evolving attitudes and relationships of Korean Protestants and American missionaries after 1945 through an investigation of the rise of one Korean Presbyterian pastor, Kyung-Chik Han, as a renowned religious leader at home and abroad during the escalation of the Cold War in the 1950s, and the uneasy transitions within the American Presbyterian missions in Korea. The analysis of Han’s sermons and addresses in Korea and the West, popular American Protestant magazines, and American missionary documents illumines the creation of new transnational Christian partnerships, the presence of ongoing cross-cultural tensions, and the emergence of new challenges between Korean Protestants and American missionaries as the positions of authority started to shift. This study concludes with broader observations connecting the history of the relationships between Han and American Protestants to some of the problems with contemporary interpretations of the changing dynamics and mission flows in world Christianity. 本文追溯1945年后南韩基督徒和美国宣教士不断改变的态度及关系。这是透过对一位长老会牧者坤赤翰的升起的研究调查，以及在韩国的美国长老会宣教会经历的不易的转折而达成的。坤赤翰是五十年代逐渐升级的冷战期间在国内外著名的宗教领袖，对他的讲章，及其在韩国和西方，美国的基督教杂志及宣教文件里的发言的分析，我们可以发现新的跨国基督徒合作的开始，持续的跨文化张力的存在，以及当权力开始转移时韩国基督徒及美国宣教士所面临的新的挑战。这个研究得出更广义的结论，即是翰与美国基督徒之间关系的这段历史，可以联系到世界基督教不断改变的宣教流所面临的当代诠释问题。 Este artículo describe la relación y las actitudes que van surgiendo entre protestantes coreanos y misioneros estadounidenses desde1945 en adelante. Investiga el surgimiento del pastor coreano presbiteriano, Kyung-Chik Han, como líder religioso de renombre tanto en su país como en el extranjero durante la escalada de la Guerra Fría en la década de 1950. Trata, además, sobre las incómodas transiciones dentro de las misiones de presbiterianos americanos en Corea. El análisis de sermones y discursos de Han en Corea y occidente, de revistas populares norteamericanas, y documentos misioneros estadounidenses explica la creación de nuevas asociaciones cristianas transnacionales, la presencia de tensiones interculturales en curso, y la aparición de nuevos retos entre protestantes coreanos y misioneros estadounidenses cuando los lugares de autoridad empiezan a cambiar. Este estudio concluye con observaciones más amplias que relacionan la historia entre Han y los protestantes norteamericanos a algunos de los problemas con interpretaciones contemporáneas sobre la dinámica cambiante y los flujos de la misión en el cristianismo mundial. This article is in English.

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Adiprasetya, Joas. "The Good yet Missing Innkeeper and the Possibility of Open Ecclesiology." Ecclesiology 14, no. 2 (May 4, 2018): 185–202. http://dx.doi.org/10.1163/17455316-01402006.

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This article discusses the significant roles of the innkeeper and the inn (pandocheion) in the parable of the Good Samaritan and how contemporary Christians can use the story to construct an open ecclesiology in the midst of global fear of others. The idea of open ecclesiology requires a rethinking of the classical marks of the church as one, holy, catholic, and apostolic in the light of the new marks: diverse, vulnerable, concrete, and friendly. By tracing the root of pondok in Indonesian language back to the Arabic word funduq and the Greek word pandocheion in the Gospel of Luke, the author demonstrates rich intercultural and interreligious negotiations that encourage Indonesian Christians to reclaim their heritage from their Muslim counterparts. The article concludes with the story of GKI Yasmin as a diaclesial and open church that passes-through or crosses-over boundaries amidst violence.

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Sarwar, Eric. "Sur-Sangam and Punjabi Zabur (Psalms 24:7–10): Messianic and Missiological Perspectives in the Indian Subcontinent." Religions 12, no. 12 (December 20, 2021): 1116. http://dx.doi.org/10.3390/rel12121116.

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How does the local raga-based music setting of Psalm 24:7–10 become associated with Christian identity in an Islamic context? How does Psalm 24 strengthen the faith of the marginalized church and broaden messianic hope? In what ways does Psalm 24:7–10 equip local Christians for missional engagement? This paper focuses on the convergence of the local raga-based musical concept of sur-sangam and the revealed text of Punjabi Psalms/Zabur 24:7–10. It argues that while poetic translated text in Punjabi vernacular remains a vital component of theological pedagogy, local music expresses the emotional voice that (re)assures of the messianic hope and mandates missional engagement in Pakistan. Throughout the convergence, musical, messianic, and missional perspectives are transformed to a local phenomenon and its practice is perceived in a cross-cultural connection. Furthermore, examining the text and tune of Punjabi Zabur (Psalms) 24:7–10 in the Indo-Pak context may stretch the spectrum of religious repertoire in the contemporary intercultural world.

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Bendaravičienė, Rita, Jolita Vveinhardt, and Ingrida Vinickyte. "Guidelines of integrated management solutions: volunteers’ emotional intelligence, intercultural training and work productivity." Problems and Perspectives in Management 17, no. 2 (June 18, 2019): 404–14. http://dx.doi.org/10.21511/ppm.17(2).2019.31.

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The relevance of the research presented in the article is based on the results of studies of the last few decades, which show the increasing involvement of volunteers in various social and cultural areas of activities, but it should be emphasized that the involvement of volunteers could be even higher. However, there are considerable challenges in the area of volunteer work management, especially when analyzing the issues of emotional intelligence education, development of intercultural competence to increase work productivity.The aim of this paper is to establish the guidelines of integrated management solutions for the increase of work productivity via the development of emotional intelligence and intercultural training of volunteers.The aim was achieved not only based on the analysis of scientific literature, but also on the results of previous researches carried out by the authors of the article, i.e. a qualitative study interviewing individuals working with volunteers coming to Lithuania from foreign countries (N = 7) and a quantitative study in which the volunteers were surveyed (N = 174).The paper, as a result, presents guidelines for the development of emotional intelligence and intercultural competence based on the concept of the expanding efforts by organizations that send, receive and coordinate volunteers. Four intersecting pairs of criteria for emotional intelligence and intercultural competence have been identified, the integration of which could serve to increase work productivity of volunteers in foreign countries.The value of the article is based on the proposed new idea of integrating emotional intelligence and intercultural competence in order to increase work productivity of volunteers; additionally, it presents their development guidelines for organization management specialists. This study is focused on the integration of emotional intelligence and intercultural competence and identification of interrelated components. For this reason, it would be beneficial in the future to elaborate on the mechanism of how volunteers are prepared for foreign missions with the help of activities by the coordinating, sending and receiving organizations.

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Ganson, Barbara. "The Evueví of Paraguay: Adaptive Strategies and Responses to Colonialism, 1528-1811." Americas 45, no. 4 (April 1989): 461–88. http://dx.doi.org/10.2307/1007308.

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The Evueví (commonly known as the “Payaguá”), a Guaycuruan tribe in southern South America, dominated the Paraguay and Paraná rivers for more than three centuries. Non-sedentary, similar in nature to the Chichimecas of northern Mexico and the Araucanians of southern Chile, the Evueví were riverine Indians whose life was seriously disrupted by the westward expansion of the Spanish and Portuguese in the Gran Chaco and Mato Grosso regions. This study will identify Evueví strategies for survival and analyze the nature of intercultural contact between the Indian and Spanish cultures. A study of the ethnohistory of the Evueví contributes to an understanding of the cultural adaptation of a non-sedentary indigenous tribe on the Spanish frontier whose salient features were prolonged Indian wars, Indian slavery, and missions. Such an analysis also provides an opportunity to analyze European attitudes and perceptions of a South American indigenous culture. Unlike other Amerindians, the unique characteristic of the Evueví was that Europeans perceived them as river pirates during the colonial era.

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Zemel, Carol. "Memory in the Present Tense: Vera Frenkel’s Diaspora Art." IMAGES 11, no. 1 (December 5, 2018): 109–16. http://dx.doi.org/10.1163/18718000-12340101.

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AbstractVera Frenkel’s video and installation work focuses on the complexities of intercultural relations and identities, always raising issues of uncertainty, fantasy, and cultural expectations. Born in Bratislava in 1938, carried by her mother out of Europe on the eve of war, Frenkel came to Canada as a teenager, studied sociology at McGill University, and turned to art to explore the passages and perplexities of Canadian diasporic life. While there is little that is insistently Jewish in her art, the work draws unmistakeably on modern Jewish experience, and extends its impact to a wider, multi-cultural world.My paper focuses on four works. With a ground-breaking use of internet technology, String Games (1974) plays on the game of Cat’s Cradle to link disparate and distant communities. …from the Transit Bar (1992–) constructs a train station bar as a site of social and political flight, with Yiddish prominent among a babble of languages. Body Missing (1993), an interactive internet site, continues the journey—as viewers follow clues in pursuit of the Shoah’s ‘missing bodies.’ The recent video installation Blue Train (2014) again invokes flight and promise, melding danger and opportunity. With Jewish history and experience a recurrent theme, Frenkel’s art explores the pressures of and pleasures in Canada’s cultural mosaic.

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Ten, Yulia. "Overcoming of Intercultural Communication As a Way to Achieve Mutual Understanding in the Global Socio-Economic System." Logos et Praxis, no. 4 (May 2022): 66–74. http://dx.doi.org/10.15688/lp.jvolsu.2021.4.8.

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The relevance of the research consists in suggestion that overcoming the cultural barriers is the effective way to achieving the mutual understanding among the subjects of international economic relations in the context of changes in the world under the influence of globalization processes. In the emerging global economy, the most difficult barriers to mutual understanding are cultural differences between peoples. The purpose of the study is to generalize foreign experience in understanding the issues of minimizing barriers between subjects of international communications. The purpose of the study determined the specifics of the choice of the methodology of cognition of the research topic: the author turns to the study of foreign academic literature. The idea is substantiated that the need for communication between subjects of international economic relations appears when the subject of interaction realizes the limitations of his resources and interacts with another communicator in order to fill in the missing resource. Intercultural communication is presented as a type of purposeful and self-organizing communicative interaction, the type-forming feature of which is a shortage of intersubjectively shared resources arising from the fact that communicants belong to different socio-cultural systems. If different subjects of communication can learn to overcome cross-cultural barriers, then this can lead to reaching a new, higher level of cultural development of modern civilization. It is revealed that most of the studies of Western scientists are focused on analyzing the degree of difference between Western and non-Western cultures in order to develop an understanding of how to manage non-Western cultures more effectively in the context of business interactions. Hence, a model of educational intercultural competence is being developed in science, the mastery of which will allow managers to overcome communication barriers more flexibly and effectively. Western scientists propose mainly models for overcoming cross-cultural barriers in international communications, based on the recognition that the cultures of non-Western countries should be transformed under the influence of globalization (in particular, the digitalization of socioeconomic life). Hence, the concept of a "global community" is being formed, whose representatives will gradually master the generally significant system of verbal and nonverbal codes of the global (network, digital) socioeconomic system. The necessity of developing a scientific discussion on the development of a universal model of intercultural communication, which will minimize the barriers that prevent the most effective mutual understanding between the subjects of international economic relations, taking into account their cultural differences, is substantiated.

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Farahani, Hadi, Natalie Joubert, Janet Carter Anand, Timo Toikko, and Mohamad Tavakol. "A Systematic Review of the Protective and Risk Factors Influencing the Mental Health of Forced Migrants: Implications for Sustainable Intercultural Mental Health Practice." Social Sciences 10, no. 9 (September 7, 2021): 334. http://dx.doi.org/10.3390/socsci10090334.

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This systematic review followed the guidelines of the Preferred Reporting Items for Systematic Reviews and Meta-Analysis (PRISMA) statement. The primary aim of this research was to identify risks and protective factors for the mental health of forced migrants. The secondary aim was to suggest an alternative, more comprehensive approach in social work that surpasses usual diagnoses and intrinsically contradicts the medicalization of mental health issues of forced migrants. The search was conducted between January 2015 and January 2021. As a result, 29 studies met inclusion criteria. Medicalizing mental health issues by relying solely on the effectiveness of medicine was a controversial risk factor that negatively affected daily life activities of refugees and reduced their willingness for seeking professional mental health services. Empowering vulnerable minorities by giving them back their power and agency to be able to speak for themselves and raise voices of trauma and recovery was the missing protective factor for a sustainable mental health practice. The benefits of group-based interventions were highlighted in which communities and individuals address mental health issues as well as isolation through building collective identities and support networks. Information and communication technologies (ICTs) can add more strength to any kind of mental health interventions. Finally, the benefits of applying an ecological perspective for the study of the mental health of refugees, and its implications for a sustainable intercultural practice, were discussed. Social workers in this model are the representatives of at-risk groups, and thus require more agency and creativity in reflecting client’s concrete needs.

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Connelly, James T. "The Missionary Factor in Ethiopia: Papers from a Symposium on the Impact of European Missions on Ethiopian Society, Lund University, August 1996. Edited by Getatchew Haile, Aasulv Lande, and Samuel Rubenson. Studies in the Intercultural History of Christianity 110. Frankfurt am Main: Peter Lang, 1998. ii + 215 pp. $37.95 paper." Church History 69, no. 1 (March 2000): 252–54. http://dx.doi.org/10.2307/3170651.

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BROWN, JUDITH. "Christian missions in the American empire. Episcopalians in northern Luzon, the Philippines, 1902–1946. By Arun W. Jones. (Studies in the Intercultural History of Christianity, 132.) Pp. 308. Frankfurt-am-Main: Peter Lang, 2003. £28 (paper). 3 631 39468 3; 0 8204 5977 1; 0170 9240." Journal of Ecclesiastical History 55, no. 3 (July 2004): 611. http://dx.doi.org/10.1017/s0022046904810807.

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Journal articles on the topic 'Intercultural Studies: Mission'

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