Suchergebnisse

In South Korea, messianic and pentecostal movements flourish. They are well adapted to the needs of different Korean social ranks and increase as much in proletarian classes as middle classes or among students. This article shows the variety of those movements and their public through the presentation of two distinct Korean Churches: the first one, internationally known, is the pentecostal Full Gospel Church. The second one, increasing in the footsteps of the Unification Church of Rev. Moon Sun-Myong, is the messianic Church of Providence. The two Churches recruit a very different public but are structurally very similar.

Abstract controversies about the impact of Pentecostal beliefs among the popular classes of Brazil. It surveys the issues tackled in the academic debate over Pentecostalism and introduces new elements to support the idea that Pentecostalism is now part of a dynamic Brazilian culture undergoing major transformations. Its political repercussions are analyzed in relation to the centers of urban violence and the forms of social aggregation that are appearing among the disadvantaged.

Les paroisses catholiques sont-elles dépassées ? Elles restent les circonscriptions administratives de base de l'institution religieuse, même si actuellement il y a des réaménagements notables. En effet la modernité, par le passage du rural à l'urbain et par la promotion de l'individu, a entraîné des réorganisations radicales. Ainsi les évolutions du lien social veulent que le système de gestion qui était autrefois en forme enclos, est hui enforme de pôle ; l' introduction des processus démocratiques remet en cause le fonctionnement de l'autorité ; la gestion de la diversité et les stratégies de proximité prennent des dimensions nouvelles... Tout ceci est objet de nombreux débats. Il y a la réalité des faits avec les nécessaires adaptations, mais il y a dans le même temps concurrence des argumentaires pour refuser ou justifier ces évolutions. Les paroisses sont des lieux expérimentations concrètes les plus diverses mais elles sont aussi des lieux d'affrontements théologiques et pastoraux, significatifs de la place du religieux dans la modernité.

Le célèbre prophète glebo Harris de Côte d'Ivoire se reconnut comme pentecôtiste bien avant que le pentecôtisme occidental eut pénétré en Afrique de l'Ouest. Il tenait sa vocation prophétique, la glossolalie, ainsi que d'autres charismes de guérison, d'exorcisme, de prédication, et al., de son expérience de l'onction par l'Esprit. Dans sa quête de justice, de paix et de prospérité dans le règne de Christ, et malgré une longue endoctrination et acculturation missionnaire occidentale, ses racines et sa spiritualité africaines l'amenèrent à s'identifier et à s'approprier la Bible, sa spiritualité pré-moderne et son récit globalisant d'espérance et de libération. Cette contribution aide à expliquer l'expansion du pentecôtisme en Afrique aujourd'hui.

The Universal Church of the Reign of God (IURD), which has lately been increasing its membership from half a million to three and a half millions, and is said to own temples in no less than 50 countries, has been the centre of a lasting controversy in Brasil during the second semester of 1995. Repudiated by other Pentecostal and Evangelical denominations, this autonomous church born in Brasil in 1977, has been depicted as totally different from classical Pentecostalism of which the Assembly of God is a representative part. This text tries to go against what has falsely been put up as obvious facts carried by this controversy. On one hand, the distinction between "Neo-Pentecostalism" and "classical Pentecostalism" is in fact a polysemical distinction, and on the other hand it doesn't refer to radically different phenomena. As matter of fact, a general evolution is taking place on the whole of Brazilian Pentecostalism. Some churches or church sectors are a lot advanced in this evolution than others. Although the Universal Church uses a specific "narrative machine" which both brings about and explains its successful expansion, some of these "narrative machine" discursive mecanisms are spreading to other churches (including "classical Pentecostal" churches). This contagion is helped by a new public/private relation which reveals itself through the Pentecostal'sentering into politics, "assistancialist" programs as well as television and the cultural industry.

AbstractThe paper seeks to analyse Japanese vernacular architecture in terms of geomancy. There is a widely held belief that the orientation and shape of the house, as well as the location of the various rooms and objects (e.g. altars, water basins, stoves) therein, have profound impact on the wellbeing of its residents. The main features of the geomantic compass are outlined, and it is argued that the northwest-southeast and northeast-southwest axes are of particular importance. Whereas the former is seen as representing wealth and the continuity of the household, the latter represents danger and the threats that face the household due to its reliance on other households for in-marrying 'strangers' (i.e. women).

AbstractA recurrent question in the modem world is the place of people in nature, and bioregionalism offers some ideas in the debate over the kinds of technology that belong in Arctic wilderness areas, with a focus on northern Alaska. Some interests argue that people should only visit these areas, on foot or by paddle, to achieve a wilderness experience. Rural residents, most of whom are Alaska Natives, hold that access to these lands by motorised vehicles is essential to maintain hunting and gathering traditions. The debate over managing wilderness areas in northern Alaska originates in conflicting views of the meaning of wilderness. A bioregional vision offers some common ground in the idea of wilderness as a place of respect for non-human life forms, but political conflicts will not be easily resolved.

Abstract'Nature' may be understood, for environmental purposes, as whatever happens when we, or other agents under the direction of abstract thought, let things be. From this point of view it is accordingly never too late to 'return to nature'. To do so is not to restore a lost set of things or attributes, but rather to allow a certain process to begin anew. This process recommences whenever that which already exists - whether it be of nonhuman or human provenance - is permitted to endure. 'Environmentalism' is thus conceived in broadly Taoist rather than ecological terms, as involving the affirmation of the given.

AbstractIndigenous Australian philosophy is more than just a survivalist kit to understanding nature, human or environmental, but is also a system for realising the fullest potential of human emotion and experience. This paper explores elements of indigenous philosophy, focusing on indigenous views that maintain human-ness is a skill, not developed in order to become a better human being, but to become more and more human. In this context, the paper considers indigenous understandings of the land as a spiritual entity and human societies as dependent upon the land.

AbstractIn this article gender-based knowledge systems are related to the cosmology and worldview held by hunter-gatherer men and by female swidden cultivators among the Tanimuka and Yukuna Indians of the Northwest Amazon in Colombia. The terms 'cosmology' and 'worldview' are differentiated conceptually, to distinguish the scales of cosmoview and worldview as Amerindians contrast these. The positions of each gender in knowledge politics, property rights, environmental management strategies and in chiefdom polities are analysed to inquire why the cosmology and worldview asymmetrically empower the men and women to recreate social and environmental sustainability, endorse consciousness of ethno-eco-cosmic linkages and foster respect for life-enhancing dynamics. An analysis of the concepts of Thought or of Knowledge as the basis of existence itself across society, nature and cosmos is made to inquire why this Amerindian theory of knowledge and its application by gender-based agency consolidates ethnic alterity and a wise use of resources. The Tanimuka and Yukuna rejection of alien or unwanted Thought-Knowledge of other cultures and of rainforest forces is interpreted as a politics of distantiation. This affirms notions of a negotiatory universe with long term communitarian and environmental well-being, as the knowledge claims of the cosmology and worldview resist hegemonic ecocidal and ethnocidal dynamics.

AbstractOne of the deepest roots of the environmental crisis is the contempt for matter per se which follows from the materialism which is a presupposition of modernity. Forms of environmentalism which share this contempt by favouring the natural, the wild or the ecological over the urban, the architectural or the artefactual in fact perpetuate the deeper presuppositions and psychodynamics of modernity and thus unwittingly betray their own goals. A position which is genuinely counter to modernity will involve dwelling within and affirming the given, whatever form the given takes. Nativism is such a position.