共查询到20条相似文献,搜索用时 15 毫秒
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K.E. James 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》1992,63(2):172-181
Review of John Barker's (ed.) 1990. Christianity in Oceania: Ethnographic Perspectives ASAO Monograph No. 12. Lanham, New York, London: University Press of America. 相似文献
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BRIAN DICKEY 《The Journal of religious history》1991,16(3):349-353
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Mark S. Mosko 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》1992,63(2):97-113
Responding to a number of developing critiques, Sahlins (1991) has recently adapted his ‘structural history’ model to accommodate endogenous change in pre-colonial conditions. His reformulation, however, critically restricts the model's applicability to mythopraxis of a specific sort, viz. the historical actions of divine heroes in societies structured along Dumontian lines of ‘hierarchy’ as supposedly exemplified in Fiji and Polynesia generally. This article examines certain implications of this new structural history – particularly Sahlins's revision of the ‘structure of the conjuncture’ notion – by analyzing a case of relatively late historical contact and change involving exogenous Europeans as well as Melanesians (i.e. the later phases of the so-called Yali movements of post-World War II Papua New Guinea). Here, neither ‘heroic history’ nor ‘hierarchy’ as Sahlins has incorporated them into his new model are evident. What is apparent instead is a dialectical interplay of articulated messages and enacted missions on the part of a complex and shifting multiplicity of both expatriate as well as indigenous constituencies. 相似文献
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Niels Peter Lemche 《SJOT: Scandinavian Journal of the Old Testament》2013,27(1):103-121
ABSTRACT This article traces the ideology that allowed Christian civilization to conquer the world. It opens with a view of biblical “national” foundation myths, the Exodus and the Babylonian Exile, and shows how this ideology also allowed for ethnic cleansing, if not genocide, and how those played a dominant role in the mind of western Christians who simply adopted the biblical attitude to foreign nations as their own. A changing perspective including a not so historically dominated reading of the Bible may put an end to the western idea of a God given right to oppress all the nations of the world. 相似文献
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Jerry Jacka 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2002,72(3):196-214
In this article, I examine the continuities between early-contact cult activities and present day Christianity among the western Enga and eastern Ipili of highlands Papua New Guinea. Christians today see the cults as early attempts to ‘open the road’ for the coming of whites and missionization. Cult leaders are currently understood as prophets who had received messages from God and were sent out to herald the coming new era of social change. The ritual killing of a young man in the 1940s by cult leaders is conceptualized as the local version of the crucifixion of Jesus. The data herein illustrate the creative means by which Ipili and Enga in this region have indigenized Christianity and located their own regional histories and practices in the broader scope of world history. 相似文献
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