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AbstractMissionaries have flocked to the Kyrgyz Republic ever since the collapse of the Soviet Union. Evangelical-Pentecostal and Tablighi missions have been particularly active on what they conceive of as a fertile post-atheist frontier. But as these missions project their message of truth onto the frontier, the dangers of the frontier may overwhelm them. Based on long-term ethnographic fieldwork amongst foreign and local Tablighis and evangelical-Pentecostals, this article formulates an analytic of the frontier that highlights the affective and relational characteristics of missionary activities and their effects. This analytic explains why and how missionaries are attracted to the frontier, as well as some of the successes and failures of their expansionist efforts. In doing so, the article reveals the potency of instability, a feature that is particularly evident in missionary work, but also resonates with other frontier situations.

In May 1856 the EFS (the Swedish Evangelical Mission Society), influenced by the new evangelism-movement, was established as an "internal mission" within the Church of Sweden. During the same period the "new evangelism" revival movement established regional organizations in order to coordinate the movement in different parts of the country. These regional organizations consisted of the movement's local mission societies in a province or part of a province of Sweden. This study will focus on democracy and theological identity in the EFS through an analysis of how the regional organizations acted, what role they played, how the EFS was influenced by them and how the EFS decided to establish its own regional organization. One result of the earlier tensions between the regional mission organizations and the EFS was the establishment of the independent organizations Mission Covenant Church of Sweden (Svenska Missionsförbundet) (1878-) and Mission Society of Bible faithful Friends (Missionssällskapet Bibeltrogna Vänner) (1911-). This investigation looks into 17 of 36 regional mission organizations that existed. The time frame of the investigation is from the establishment of the EFS in 1856 to the establishment of the regional structure of the EFS in 1922. The EFS changed over time. The change of society and wishes from the movement's local mission societies and regional mission organizations were agents in this transformation. An important result of this research is that this transformation of the EFS proceeded at a slow pace and with the preservation of the EFS's theological identity.

This dissertation concerns the politics of space, gender, and difference with a focus on contemporary Korean evangelical Christian missions. Through a multi-sited, global ethnography of several missionary projects, I examine how overseas mission destinations are imagined, how transnational missionary networks are mobilized, and how missions actually operate on the ground. I discuss how contemporary Korean and Korean American missionary movements operate simultaneously as ambitious world-making projects and concretely localized practices, producing and reproducing multiply rendered world imaginaries by engaging in both universalistic and culturally specific sets of commitments and strategies. Rather than narrowly define proselytizing missions in terms of a religious mandate for domination and conversion, this study suggests that missions in fact seek to corroborate faithfulness in larger matters of modernity, progress, and achievement.I argue that the history of military and geopolitical alliance between South Korea and the US has had a profound effect on Korean evangelical Christianity, and that a sense of indebtedness to American generosity heavily influences the content and form of contemporary Korean missions. A sense of Korean affinity to US hegemony is manifest in their use of racialized geographical imaginaries through which Korean missionaries articulate their place in the world. The phenomenal growth of world missions can be traced to multi-scalar strategies for church growth and expansion, and spatial logics of evangelical propagation that connect the body politic of local congregations with the geopolitics of world missions. The underground missionary networks aiding North Koreans in China employ custodial power and offer capitalist deliverance, rendering as inextricable capitalism, democracy, and Christianity. Affective encounters through short-term missions to developing nations like Uganda and Tanzania reinforce in visceral and emotional terms the link between Christian salvation and capitalist development, and empower a developmentalist understanding of the world. As such, I conclude by suggesting that contemporary evangelical missions are deeply intertwined with the secular projects of international development aid and humanitarian relief. Insofar as missions rely on a wholesale faith in capitalist development, geographical imaginations that valorize the inherent virtues of the compassionate donor, the heroic aid provider, and the devoted volunteer, evangelical missionaries perpetuate the power-laden systems of inequality that in turn rationalize a need for overseas missions, religious or humanitarian.

This article examines the activities of cross-cultural evangelical missions among indigenous peoples in Brazil and explores how these activities fit into the policies of Jair Bolsonaro's government. The aim is to show how these missions relate to three federal government policies that are currently threatening the existence of indigenous peoples – policies that are expressed in the moral, anti-environmental, and national security agendas. This article argues that the element connecting these different sets of interests is a notion of individual freedom that directly opposes the idea of collective rights and, therefore, represents an expression of anti-democratic values.

During the last ten years, the Swedish Armed Forces has undergone a transformation in its shift toward worldwide peacekeeping operations. Subsequently, the Swedish government is moving away from conscription to an all-voluntary recruitment system. This transition may lead to substantial challenges in recruiting new soldiers for the Armed Forces as well as for peacekeeping operations. A key to successful recruitment is understanding what motivates young men and women to participate in peacekeeping operations. This research note addresses questions about what motivated Swedish peacekeeping soldiers to join the 5th mission to Liberia and the 14th mission to Kosovo in 2006. Fabrizio Battistelli's motivation typology, paleomodern, modern, and postmodern, is used in the analysis. The results show that all three motives were represented but that postmodern motives were by far the most common motivator.

During the last ten years, the Swedish Armed Forces has undergone a transformation in its shift toward worldwide peacekeeping operations. Subsequently, the Swedish government is moving away from conscription to an all-voluntary recruitment system. This transition may lead to substantial challenges in recruiting new soldiers for the Armed Forces as well as for peacekeeping operations. A key to successful recruitment is understanding what motivates young men and women to participate in peacekeeping operations. This research note addresses questions about what motivated Swedish peacekeeping soldiers to join the 5th mission to Liberia and the 14th mission to Kosovo in 2006. Fabrizio Battistelli's motivation typology, paleomodern, modern, and postmodern, is used in the analysis. The results show that all three motives were represented but that postmodern motives were by far the most common motivator. [Reprinted by permission; copyright Inter-University Seminar on Armed Forces and Society/Sage Publications Inc.]

This article combines perspectives of the sociology of quantification and field theory in analyzing the emergence of a field of global evangelical missions. Drawing analogies to Werner Sombart's thesis on the relationship of double-entry bookkeeping and the genesis of capitalism, it shows how the introduction of statistical methods and accounting techniques into the realm of missions in the nineteenth century constructed a visibility of a global distribution of religious adherents that spurred, oriented, and perpetuated an interorganizational sphere geared toward the conversion of the world to Christianity. The article identifies the soteriological and eschatological prerequisites that led to the coalescence of demographic notions and missionary perspectives and draws attention to the extensive reporting system of missionary societies that further consolidated logics of "bookkeeping" in missions. It argues that this ongoing evangelical missionary enterprise is an instance of a more general mechanism of quantification spawning a social field dedicated to the maintenance or alteration of particular "quantities."