Regional Identity, Immigration, and Religious Community in the Nineteenth Century: Dutch Colonies, Church Conflicts, and Religious Influences on Regional Consciousness

2020 ◽  
Vol 7 (1) ◽  
pp. 93-101
Author(s):  
Andrew Klumpp
Keyword(s):  
Nineteenth Century ◽  
Regional Identity ◽  
Religious Community ◽  
Religious Influences ◽  
Church Conflicts

Messianism, Holiness, Charisma, and Community: The American-Swedish Colony in Jerusalem, 1881–1933

1996 ◽  
Vol 65 (4) ◽  
pp. 641-657 ◽  
Author(s):  
Yaakov Ariel ◽  
Ruth Kark
Keyword(s):  
Nineteenth Century ◽  
Religious Community ◽  
Early Years ◽  
Community Based ◽  
Evangelical Protestantism ◽  
Religious Influences ◽  
History Of ◽  
American Colony ◽  
New Community ◽  
Limited Possibility

One of the most interesting Protestant sects that settled in Palestine from 1881 onwards, and that operated successfully for more than fifty years, was the American-Swedish “Colony” in Jerusalem.1 Known in its early years as the “Spaffordites,” the group was also called the “Overcomers,” since the members' journey to Jerusalem was spurred by their desire to overcome a series of personal tragedies. The history of the “American Colony,” as it was known in Jerusalem, reveals the power of religious beliefs to motivate and shape the lives of adherents. In this case, believers emigrated, built a new community with its own order and sense of purpose, demonstrated dedication, and made sacrifices in following what they considered to be divine commands. The American Colony also exemplifies the limited possibility of sustaining a religious community based upon intense beliefs, as one generation struggles to convey its religious tenets and social principles to the next. To reconstruct the religious influences, principles, and practices of this unique group in Palestine, the American Colony should be placed in the context of nineteenth-century American evangelical Protestantism, which included elements of revivalism, dispensational premillennialism, evangelism, and holiness teachings.

Between Brazil and Bahia: Celebrating Dois de Julho in Nineteenth-Century Salvador

1999 ◽  
Vol 31 (2) ◽  
pp. 255-286 ◽  
Author(s):  
HENDRIK KRAAY
Keyword(s):  
Nineteenth Century ◽  
Urban Population ◽  
Regional Identity ◽  
National Origin ◽  
Pedro I ◽  
Independence Era ◽  
Imperial State

Commemorating the expulsion of Portuguese troops from Salvador, Bahia, on 2 July 1823, the Dois de Julho festival represented Bahian society collectively and marked differences of national origin, class, and race. It challenged the Brazilian state's official patriotism by articulating a regional identity, and through its commemoration of the independence-era popular mobilisation, presented a story of Brazil's origins that contradicted the official patriotism which celebrated Emperor Pedro I as Brazil's founder. Dois de Julho's popularity and durability, moreover, suggest a significant and socially-broad engagement with the imperial state, which cannot be considered a remote and alien entity to the urban population.

Canudos in the National Context

1991 ◽  
Vol 48 (2) ◽  
pp. 207-222 ◽  
Author(s):  
Robert M. Levine
Keyword(s):  
Nineteenth Century ◽  
Religious Community ◽  
Late Nineteenth Century ◽  
National Context ◽  
Urban Center ◽  
Military Campaigns ◽  
Late Nineteenth ◽  
Labor System

In 1893, the penitent known as Antônio Conselheiro convinced several thousand devout followers to join with him in creating a religious community at Canudos in the Bahian sertão. It grew precipitously, attracting pilgrims from every part of the region, some from places more than two hundred kilometers distant. Within two years it had become the second largest urban center (after the capital, Salvador) in Bahia, Brazil's second most populous state. As soon as the effect on the traditional labor system began to be felt by landowners, pressure was applied to state officials, who in 1896 agreed to take action to dismantle the settlement. This would prove arduous, but after four bloody military campaigns, Canudos was destroyed by the Brazilian army in 1897. The so-called “rebellion” left an indelible legacy on late nineteenth-century Brazil. Taken to be a symbol of the clash between urban rationality and rural “backwardness,” Canudos was celebrated as a pivotal national victory for “progress” and “civilization.”

Nineteenth-Century Urbanization as Sacred Process

2011 ◽  
Vol 37 (6) ◽  
pp. 828-841 ◽  
Author(s):  
Anthony Steinhoff
Keyword(s):  
Nineteenth Century ◽  
Urban Growth ◽  
Urban Landscape ◽  
Relative Size ◽  
Urban Neighborhoods ◽  
Religious Community ◽  
Faith Communities ◽  
Voluntary Organizations ◽  
Religious Media ◽  
Big City

This article examines a crucial site for modernity’s encounter with religion during the long nineteenth century, albeit one largely ignored both by religious and urban historians: the modern big city. Drawing on evidence from Strasbourg, which joined the ranks of Germany’s big cities soon after the Franco-Prussian War, it points out first, that urbanization had a significant urban dimension. It altered the absolute and relative size of the city’s faith communities, affected the confessional composition of urban neighborhoods, and prompted faith communities to mark additional parts of the urban landscape as sacred. Second, while urban growth—both demographic and physical—frequently challenged traditional understandings of religious community, it also facilitated the construction of new understandings of piety and community, especially via voluntary organizations and the religious media. Thereby, urbanization emerged as a key force behind sacralization in city and countryside as the nineteenth century ended and the twentieth began.

Gender

2017 ◽  
Author(s):  
Lori K. Pearson
Keyword(s):  
Nineteenth Century ◽  
Human Life ◽  
Religious Tradition ◽  
Religious Community ◽  
Modern Life ◽  
Political Values ◽  
The Family ◽  
Women's Emancipation ◽  
Christian Thought ◽  
A Site

This chapter explores gendered dimensions of theological categories in nineteenth-century Christian thought, primarily in Germany. By defining religion as feeling, symbolized in feminine terms, theologians in this period embraced relationality and dependence as ideals for human life. By viewing the family as a model of religious community and a site for the adjudication and cultivation of political values, intellectuals sought alternatives to modern ‘fragmentation’ and processes of alienation and rationalization. Among feminist thinkers, debates over marriage and women’s emancipation raised new questions about the promises and failures of modernization and secularization. Paying attention to these gendered inflections in nineteenth-century Christian thought helps produce a more complicated story about its central features and concerns—one that highlights the value placed not simply on individualism, autonomy, and relativism (as the dominant scholarly paradigm often suggests), but also on relationality, dependence, and the authority and value of religious tradition for modern life.

From Xinjiang to Australia

Inner Asia ◽  
2015 ◽  
Vol 17 (2) ◽  
pp. 243-272
Author(s):  
Ding Mei
Keyword(s):  
Nineteenth Century ◽  
Ethnic Minorities ◽  
Inner Mongolia ◽  
Regional Identity ◽  
European Identity ◽  
Anthropological Fieldwork ◽  
The 1960S ◽  
Insight Into

Russians have lived in Xinjiang since the nineteenth century and those who accepted Chinese citizenship were recognised as one of China’s ethnic minorities known asguihua zu(naturalised and assimilated people). In theminzuidentification programme (1950s–1980s), the nameeluosi zureplacedguihua zuand became Russians’ official identification in China. Russians (including both Soviet and Chinese citizens) used to constitute a significant population in Manchuria, Inner Mongolia, Xinjiang and several other regions in China before the 1960s. According to the 2000 census,eluosi zuhad a population of only 15,609 and more than half of these lived in Xinjiang. Based on anthropological fieldwork in China and Australia, this article investigates the formation of theeluosi zuand the changing concept of ‘the Russian’ in Xinjiang, with the emphasis on the socialist period after 1949. The emigration to Australia from the 1960s to 1980s initially strengthened the European identity of this Russian minority. With the abolition of the ‘white Australia’ policy in 1973 and China’s growing importance to Australia, this Russian minority group’s identification with Xinjiang and China has been revived. Studying Russians from Xinjiang also provides an insight into the Uyghur diaspora in Australia, since their emigration history and shared regional identity are intertwined.

The End of Distance and the End of War

2021 ◽  
pp. 126-165
Author(s):  
Jenna Supp-Montgomerie
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Religious Community ◽  
Thomas More ◽  
Distant Future ◽  
Morse Code ◽  
Oneida Community ◽  
Nineteenth Century United States ◽  
The Moment ◽  
The Waves

This chapter addresses the potent US utopianism that greeted the Atlantic Telegraph Cable of 1858. US Americans tethered perfection to new telegraph technology with all the idealism utopia has come to connote but without the spatial or temporal inaccessibility that we traditionally associate with the “no-place” coined by Thomas More in his 1516 Utopia. In most formulations, utopia is set in a far-off land or distant future. Yet for many US Americans, the moment the Atlantic Telegraph Cable was strung across the ocean and Morse code was sent pulsing beneath the waves, this technologically empowered utopian world began to arrive. With an anchoring focus on the Oneida Community, a small religious community that became obsessed with the telegraph’s possibilities for unity among all people and with God, this chapter argues that in the mid-nineteenth-century United States, utopia was not understood as a distant land or future event. Rather, the utopianism of this network imaginary demands a redefinition of utopia as proximate.

Domestic Visitation: a Chapter in Early Nineteenth Century Evangelism

1973 ◽  
Vol 24 (4) ◽  
pp. 357-376 ◽  
Author(s):  
H. D. Rack
Keyword(s):  
Nineteenth Century ◽  
Early Nineteenth Century ◽  
Sunday Schools ◽  
Religious Influences ◽  
Special Means ◽  
The Masses ◽  
The Church

Historians in recent years have shown considerable interest in the alienation from conventional church-going revealed by the Religious Census of 1851, as well as in the efforts of the churches to reach the masses in the second half of the nineteenth century. Less attention has been paid to special means of evangelism before 1850, the impression perhaps being given that despite awareness of the problem of the unchurched, the response to this was narrow and conventional—a matter simply of increasing and rationalising the traditional provision of churches, clergy and parish organisation or their Dissenting equivalents. It is true that Sunday Schools have been noted as devices for capturing and controlling the young; but little attention has been paid to what was probably the most characteristic device during the second quarter of the century for extending religious influences to adults outside the Church— the domestic visitation society. The purpose of the present paper is to attempt a limited inquiry into the circumstances in which these societies began; the different models they followed; and the purposes they pursued.

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