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Books on the topic 'Revitalization movements'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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1

O'Malley, J. Steven. Revitalization amid diaspora: Consultation three: Explorations in world Christian revitalization movements. Lexington, KY: Emeth Press, 2012.

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2

Trafzer, Clifford E. American Indian prophets: Religious leaders and revitalization movements. Sacramento, Calif. (P.O. Box 255354, Sacramento 95865-5354): Sierra Oaks Pub. Co., 1986.

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3

Kehoe, Alice Beck. The ghost dance: Ethnohistory and revitalization. Belmont, CA: Wadsworth/Thomson Learning, 2002.

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4

Kehoe, Alice Beck. The ghost dance: Ethnohistory and revitalization. New York: Holt, Rinehart, and Winston, 1989.

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5

Prophets of the great spirit: Native American revitalization movements in eastern North America. Lincoln: University of Nebraska Press, 2005.

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6

We shall live again: The 1870 and 1890 Ghost Dance movements as demographic revitalization. Cambridge: Cambridge University Press, 1986.

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7

Smith, Kevin John. The origins, nature, and significance of the Jesus movement as a revitalization movement. Lexington, KY: Emeth Press, 2011.

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8

Aganon, Marie E. Union revitalization and social movement unionism in the Philippines: A handbook. [Manila?]: Friedrich Ebert Stiftung, 2009.

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9

Ludeke, Joan Carole. Wicca as a revitalization movement among post-industrial, urban, American women. Ann Arbor, Mich: UMI Dissertation Information Service, 1989.

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10

Rath, G. David. Socialization as education in a cross-cultural revitalization movement in southern California. Lanham: University Press of America, 2009.

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11

Socialization as education in a cross-cultural revitalization movement in southern California. Lanham: University Press of America, 2009.

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12

Tan, Lee. Buddhist Revitalization and Chinese Religions in Malaysia. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463726436.

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Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious transnationalism, and global capitalism. Reformist Buddhists have helped to remake Malaysia’s urban-dwelling Chinese community and have provided an exit option in the Malay and Muslim majority nation state. As Malaysia modernizes, there have been increasing efforts by certain segments of the country’s ethnic Chinese Buddhist population to separate Buddhism from popular Chinese religions. Nevertheless, these reformist groups face counterforces from traditional Chinese religionists within the context of the cultural complexity of the Chinese belief system.
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13

Confucianism as political discourse in Singapore: The case of an incomplete revitalization movement. [Singapore]: Dept. of Sociology, National University of Singapore, Republic of Singapore, 1992.

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14

Gypsy Pentecostals: The growth of the Pentecostal movement among the Roma in Bulgaria and its revitalization of their communities. Lexington, KY: Emeth Press, 2010.

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15

American Indian Prophets: Religious Leaders and Revitalization Movements. Scb Distributors, 1986.

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16

Harkin, Michael E. Reassessing Revitalization Movements: Perspectives from North America and the Pacific Islands. University of Nebraska Press, 2007.

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17

Reassessing Revitalization Movements: Perspectives from North America and the Pacific Islands. University of Nebraska Press, 2004.

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18

the Ghost Dance: Ethnohistory And Revitalization. 2nd ed. Waveland Press, 2006.

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19

Crossnational Comparisons Of Social Movement Unionism Diversities Of Labour Movement Revitalization In Japan Korea And The United States. Peter Lang AG, Internationaler Verlag der Wis, 2012.

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20

Gerald, MacDonald. German Radical Pietism (Revitalization : Explorations in World Christian Movements : Pietist and Wesleyan Studies). The Scarecrow Press, Inc., 2007.

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21

C, Wallace Anthony F. Revitalization Movements: Some Theoretical Considerations for Their Comparative Study (Reprint Series in Anthropology). Irvington Publishers, 1991.

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22

Cave, Alfred. Prophets of the Great Spirit: Native American Revitalization Movements in Eastern North America. University of Nebraska Press, 2006.

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23

Thornton, Russell. We Shall Live Again: The 1870 and 1890 Ghost Dance Movements as Demographic Revitalization (American Sociological Association Rose Monographs). Cambridge University Press, 2006.

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24

McCarty, Teresa L. Revitalizing and Sustaining Endangered Languages. Edited by James W. Tollefson and Miguel Pérez-Milans. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190458898.013.10.

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This chapter explores the processes and prospects for revitalizing endangered and minoritized languages, drawing on international language policy and planning research and practice. These processes are framed as sustaining, rather than preserving or maintaining, to emphasize their dynamic, heteroglossic, and multi-sited character. A key assumption is that revitalizing and sustaining endangered languages is political work that challenges dominant language ideologies and linguistic inequalities. The chapter begins with definitions of key terms, followed by a discussion of endangerment classificatory schemes. Three language-in-education movements are then examined across a diverse range of national and regional contexts: the new speaker movement, Indigenous revitalization immersion, and bi/multilingual education through endangered/minoritized languages and languages of wider communication. The chapter concludes by considering how language endangerment can be disrupted, the relationship of local revitalization efforts to global movements, and the implications for linguistic human rights.
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25

Foundation for Revival: Anthony Horneck, The Religious Societies, and the Construction of an Anglican Pietism (Revitalization: Explorations in World Christian Movements Pietist and Wesleyan Studies). The Scarecrow Press, Inc., 2007.

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26

The Making of an American Church: Essays Commemorating the Jubilee Year of the Evangelical United Brethren Church (Revitalization: Explorations in World ... Movements Pietist and Wesleyan Studies). The Scarecrow Press, Inc., 2007.

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27

Divinity and diversity: A Hindu revitalization movement in Malaysia. Singapore: Institute of Southeast Asian Studies, 2007.

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28

Duncan, Graham A. The Manufacture of Dissent. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702252.003.0011.

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This chapter notes that increased pluralism, movement, and transnationalism have meant inevitable change for dissenting Protestantism. A result of experiential transculturality has been the rise of religious practice marked by hybridity, and scholarship intended to explain it. This chapter unpacks the meanings of terms such as ‘inculturation’ as ‘adaptation’, ‘innovation’, and ‘reflexivity’, and explores the ways in which these emerge in the intercultural settings of Protestant Christian mission in the Majority World. A result of this analysis is to point to the ways in which secularity and transnationalism actually ‘manufacture’ dissent from dominant orthodoxies, sparking religious revitalizations and new identities. The chapter quotes E. W. Blyden’s prescient observation that Africa would be the ‘spiritual conservatory of the world’. The term ‘dissent’ needs to be revalued to include growth, reinterpretation, resilience, redefinition, and revitalization. This keeps it true to the semper reformanda principle of Reformational Dissent.
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29

Kent, Alexandra. Divinity and Diversity: A Hindu Revitalization Movement in Malaysia (NIAS Monographs). Nordic Institute of Asian Studies, 2004.

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30

Kent, Alexandra. Divinity And Diversity: A Hindu Revitalization Movement in Malaysia (Nias Monographs). University of Hawaii Press, 2007.

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31

Geary, David, and Sraman Mukherjee. Buddhism in Contemporary India. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.47.

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This chapter presents an overview of contemporary Indian Buddhism, broadly conceived, highlighting several historical developments, transregional influences, and Indo-centric adaptations within the colonial and postcolonial context. As the “homeland” of Buddhism and central to various contemporary revitalization movements, two themes are of particular analytical importance to this chapter: the recovery and reconfiguration of Buddhist material objects and the importance of reinvention among a range of Western and Asian Buddhist actors. After situating Indian Buddhism within the context of Indian historiography and discussions around the decline of Buddhism, this chapter examines various ways Indian Buddhist sites, artifacts, and structures are reimagined and reconfigured under colonization, nation-building, and changing socioeconomic interests. Also covered are Buddhist movements within India such as the Ambedkar-inspired New Buddhism, the role of Tibetan Buddhist refugees, and how the valorization of India’s Buddhist pilgrimage geography intersects with state goals toward tourism development and heritage diplomacy in Asia.
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32

Shushan, Gregory. North America. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872472.003.0002.

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Dozens of Native American near-death experiences (NDEs) from the late sixteenth to early twentieth centuries are presented, ranging from across the continent. Many were accompanied by indigenous claims that they were the source for local afterlife beliefs. There were also many afterlife-related myths, and shamanic practices with NDE-like afterlife themes. In addition, numerous religious/cultural revitalization movements were claimed to have been grounded in the NDEs of their founders, and were conceptually related to the phenomenon. Near-death experiences could thus be an empowering force on a socio-cultural-political level in response to the threat of European dominance. There was a widespread acceptance and valorization of NDEs and related phenomena, and a high level of interest in the afterlife per se. Native American religions often showed a clear reciprocal relationship between shamanism, afterlife beliefs, and NDEs.
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33

Shushan, Gregory. Africa. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872472.003.0003.

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There are very few examples of African near-death experiences (NDEs) or statements that afterlife beliefs were grounded in them. This corresponds to beliefs that often bore few similarities to NDEs, a scarcity of relevant myths, and revitalization movements that lacked any significant relationship to NDEs. Instead, there were many myths explaining why people do not return from death; beliefs in the continued presence of ancestor spirits on Earth, and fear of their potential malevolent influence; shamanic practices that focused on possession and sorcery rather than soul travel; negative attitudes toward death, the dead, and the possibility of their return; burial practices that would not have facilitated revival; and simply a lack of interest in otherworldly afterlife speculations. When such beliefs were found, however, they did bear similarities to NDEs, perhaps indicating distant cultural memories of such experiences.
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34

Shushan, Gregory. Oceania. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872472.003.0004.

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Many near-death experiences (NDEs) were found in Polynesia and Melanesia, alongside claims that afterlife beliefs derived from them, and numerous relevant myths. Religious rituals and beliefs often incorporated knowledge of NDEs, and revitalization movements often had NDE origins and themes. Shamanic practices included otherworld journeys, soul-retrieval, mediumship, and invited spirit possession. Micronesia and Australia, in contrast, yielded very few NDEs, or statements that beliefs originated in them. In Micronesia, the dead were brought to the living via possession and mediumship, while Australians practiced otherworld journey shamanism. Such practices took preference over interest in NDEs, while fulfilling similar socioreligious functions. The differences between the regions also reflected different funerary practices: in Polynesia and Melanesia they often facilitated the possibility of the soul’s return, while in Micronesia and Australia they were frequently designed to prevent such a return.
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35

Shushan, Gregory. Interpretations, Implications, and Conclusions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872472.003.0005.

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An analytical comparison is made of the near-death experiences (NDEs), afterlife beliefs, and myths in the three regions, in relation to their shamanic practices, funerary rituals, revitalization movements, and attitudes toward death and the dead. In order to explain the cross-cultural similarities and differences in all their manifestations, a comprehensive interdisciplinary theory is put forth. The experiential source hypothesis is combined with elements from the psychological, cognitive, social, and historical sciences. Beyond the three regions, despite general thematic similarities worldwide, certain NDE themes occur only in indigenous societies, while some occur in seemingly random unrelated pairs of cultures. Philosophical implications for beliefs in life after death are explored in light of the cross-cultural evidence, and models of the nature of a possible afterlife are discussed. The implications of the study for contemporary historiographical and epistemological issues are also put forth.
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36

Shushan, Gregory. Near-Death Experience in Indigenous Religions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872472.001.0001.

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Near-death experiences (NDEs) are indisputably part of human experience, known from accounts from around the world and throughout history. This book examines the role culture plays in how people experience and interpret NDEs, and reveals how afterlife beliefs often originate in such extraordinary experiences. It also explores the relationship between shamanism and NDEs. The book focuses on traditional indigenous societies in Africa, North America, and Oceania, drawing on historical reports of explorers, missionaries, and ethnologists. These sources indicate that though NDEs are universal, the ways in which they are experienced and interpreted vary by region and culture. In contrast, despite wide differences between shamanic practices across cultures, shamanic experiences often involve elements very similar to NDEs, including leaving the body, traveling to other realms, meeting deceased relatives, and returning with new insight or information. Through an interdisciplinary analysis incorporating ideas from anthropology, philosophy, psychology, and cognitive evolutionary science, this book explains the continuum of similarities and differences between these phenomena. It presents a fascinating and engaging journey through afterlife beliefs and experiences of indigenous peoples from three continents, presenting dozens of hitherto unrecognized NDE accounts. Along the way, it also explores themes such as possession, burial of the dead, lucid dreams, religious revitalization movements, out-of-body experiences, and implications for beliefs that human beings really do survive physical death.
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37

Childs, G. Tucker. Busy Intersections. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190256340.003.0007.

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This chapter reports on the applicability of a pedagogical model for use in West Africa that is drawn from adult literacy practices in the United States. It proposes bridging the gaps between linguists, teachers, and community organizers, and building on the ethnographic skills of language documenters. One increasingly important goal of language documentation has been creating and mobilizing documentation in support of pedagogy or even as a social movement. A documentary perspective is here synthesized with an adult literacy one, fitted to the context of West Africa, to offer some guidelines for revitalization efforts.
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38

Zuckermann, Ghil'ad. Revivalistics. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199812776.001.0001.

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This seminal book introduces revivalistics, a new trans-disciplinary field of enquiry surrounding language reclamation, revitalization and reinvigoration. The book is divided into two main parts that represent Zuckermann’s fascinating and multifaceted journey into language revival, from the ‘Promised Land’ (Israel) to the ‘Lucky Country’ (Australia) and beyond: PART 1: LANGUAGE REVIVAL AND CROSS-FERTILIZATION The aim of this part is to suggest that due to the ubiquitous multiple causation, the reclamation of a no-longer spoken language is unlikely without cross-fertilization from the revivalists’ mother tongue(s). Thus, one should expect revival efforts to result in a language with a hybridic genetic and typological character. The book highlights salient morphological, phonological, phonetic, syntactic, semantic and lexical features, illustrating the difficulty in determining a single source for the grammar of ‘Israeli’, the language resulting from the Hebrew revival. The European impact in these features is apparent inter alia in structure, semantics or productivity. PART 2: LANGUAGE REVIVAL AND WELLBEING The book then applies practical lessons (rather than clichés) from the critical analysis of the Hebrew reclamation to other revival movements globally, and goes on to describe the why and how of language revival. The how includes practical, nitty-gritty methods for reclaiming ‘sleeping beauties’ such as the Barngarla Aboriginal language of Eyre Peninsula, South Australia, e.g. using what Zuckermann calls talknology (talk+technology). The why includes ethical, aesthetic, and utilitarian reasons such as improving wellbeing and mental health.
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39

Pollack, Detlef, and Gergely Rosta. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198801665.003.0015.

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Opponents of secularization theory often emphasize that what can be said about religion in Europe cannot be applied to other regions of the world. They regularly refer to non-European countries where processes of modernization and religious revitalization have gone hand in hand. Therefore, to determine the role of religion in the modern world and the reasons for its changes means dealing with non-European societies. This short introductory chapter to Part IV explains the selection of the three case studies to be discussed in more detail in the chapters that follow: the US, South Korea, and the Pentecostal movement.
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40

Clinton, Catherine, ed. Sisterly Networks. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9780813066615.001.0001.

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Tracing the development of the field of southern women’s history over the past half century, Sisterly Networks shows how pioneering feminists laid the foundation for a strong community of sister scholars and delves into the work of an organization central to this movement, the Southern Association for Women Historians (SAWH). Launched in 1970, the SAWH provided programming, mentoring, fundraising, and outreach efforts to support women historians working to challenge the academic establishment. In this book, leading scholars reflect on their own careers in southern history and their experiences as women historians amid this pathbreaking expansion and revitalization of the field. Their stories demonstrate how women created new archival collections, expanded historical categories to include gender and sexuality, reimagined the roles and significance of historical women, wrote pioneering monographs, and mentored future generations of African American women and other minorities who entered the academy and contributed to public discourse. Providing a lively roundtable discussion of the state of the field, contributors comment on present and future work environments and current challenges in higher education and academic publishing. They offer profound and provocative insights on the ways scholars can change the future through radically rewriting the gender biases of recorded history.
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