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AbstractFocusing specifically on colonial Ghana between 1855 and 1914, this article aims to situate the history of child labor in colonial Africa within the larger historiography of African labor history. Relying primarily on the records of the Basel Mission, this article complicates the narrative of labor history by studying how the mission acquired and sustained the labor of children and youth at various mission stations as part of the greater "missionary project." This article argues that childhood in colonial Ghana can be viewed as a site of contestation between the competing interests of patriarchy, race, and colonial and missionary authority, in which the labor of children was used to achieve a larger degree of control and influence in the region.

In Canto XXI of his Purgatorio, Dante introduces Statius, the first-century Neapolitan poet, as a poetic shadow (ombra) reminiscent of Christ appearing to two apostles on the way to Emmaus (710). The appearance of Statius as shadow responds providentially to the pilgrim's "natural thirst" (sete natural) for justice, or for "the just vindication" (giusta vendetta) of true virtue (6, after XX.47 and 95). Upon Dantes struggling (brigavam) to surpass (soverchiar) the "paved path" (strada) "as much as was permitted to [human] power" (tanto quanto al poder nera permesso, XX.12526), Statius himself is supposed to have sensed the presence of a "free will on a better/stronger footing" (libera volonta di miglior soglia, XXI.69, echoing Paradiso XXXII.13), whereupon "the pious/spirits.". Adapted from the source document.

This paper is an analysis of Jack Kerouac's 1954-letter to Robert Lax and it emphasizes that the American author's (temporary) conversion to Buddhism was not a mere reaction against his Christian belief and tradition, but the result of a natural, informed realization of the possibility to accept, to celebrate distinction, to bridge the differences through compassion. The analysis partly mirrors Jack Kerouac's own etymological method and highlights the differences between his own and the traditional interpretation of the terms karuna and agape. The conclusion is that, even though Kerouac's understanding of certain religious concepts might sound subjective, it provides the reader with a valuable perspective on the two spiritual traditions which enabled the American author to naturally turn to Buddhism, albeit temporarily; it also facilitates the analysis of his writing.

In this article, the author uses the belligerence toward alternative sexualities in Nigeria as a point of departure for a critical appraisal of the terms of inclusion and exclusion in the country's body politic. This belligerence has thrown up a rare alliance of the state, religious leaders and the print media. Attributing this alliance to the postcolonial crisis over the functions of masculinisation and power, the author suggests that anti-gay resentment is a straw man for a ruling elite facing growing socio-economic pressure. This shunting-off of sexual 'others' from the terrain of public action has profound implications for the way modern Nigerian citizenship is understood.

▪ Abstract  Taking as a point of departure Fernandez's survey (1978), this review seeks to show how research on African Independent Churches (AICs) has been reconfigured by new approaches to the anthropology of Christianity in Africa, in general, and the recent salient popularity of Pentecostal-Charismatic Churches (PCCs) in particular. If the adjectives "African" and "Independent" were once employed as markers of authentic, indigenous interpretations of Christianity, these terms proved to be increasingly problematic to capture the rise, spread, and phenomenal appeal of PCCs in Africa. Identifying three discursive frames—Christianity and "traditional religion," Africa and "the wider world," religion and politics—which organize(d) research on AICs and PCCs in the course of the past 25 years, this chapter critically reviews discussions about "Africanization," globalization and modernity, and the role of religion in the public sphere in postcolonial African societies.

Fang Junshi was born to the Fang family clan in Dingyuan, Anhui Province, in the late Qing period. He enjoyed a certain prestige within the political world and literary circles of that time. His work Essay on Christianity continues with the thought of "Western knowledge of Chinese origin" from Wei Yuan's work, Illustrated Treatise on the Maritime Kingdoms, and analyzes and distinguishes the origin of Christianity, considering that it comes from Buddhism and Taoism. In An Illustrated Treatise on the Maritime Kingdoms, Fang Junshi supplemented information on relevant documents of Catholicism that had not yet been included and made a more in-depth analysis of the different data with his own explanations. In this way, Fang demonstrated the common attitude among late Qing scholars about Christianity, loosely upholding the Sinocentric attitude of Chinese civilization. The emergence of this phenomenon possibly derives from the following reasons: the prohibition of Christianity for more than a century since the middle of the Qing period, the actions perpetrated by missionaries after their entry into China and the evolution of the other relevant religions of that period.

Faith: The Christian doctrine of God: The problem of pain: Preparation in history for Christ: The incarnation and development: The incarnation as the basis of dogma: The atonement: The Holy Spirit and inspiration: The church: Sacraments: Christianity and politics: Christian ethics. ; Mode of access: Internet.

The Great Depression devastated the economies of both Germany and Great Britain. Yet the middle classes in the two countries responded in vastly different ways. German Protestants, perceiving a choice among a Bolshevik-style revolution, the chaos and decadence of Weimar liberalism, and Nazi authoritarianism, voted Hitler into power and then acquiesced in the resulting dictatorship. In Britain, Labour and Tory politicians moved gingerly together to form a National Government that muddled through the Depression with piecemeal reform.In this troubling book about troubled times, Kenneth Barnes loo