Anthropology of Christianity

Il libro racconta il processo che, a partire dai dati storici reali, ha portato alla costruzione di una leggenda dai tratti particolarissimi, di grande circolazione fino al tardo medioevo e destinata a giungere fino ad oggi con il popolare videogioco Assassin's Creed.

Background Parai mēlam 1 music occupies a significant position in Jaffna Tamil culture, and has not been discussed much ethnomusicologically and anthropologically in terms of caste purity-pollution and religiosity (Valarmathi 2009; Jeyakantha 2005; Dumont 1980). For two reasons, parai mēlam music is identified as an inauspicious type as follows: (1) funeral is an inauspicious ritual in Jaffna Saiva ritual tradition. As parai mēlam music takes place in a funeral ritual, this music is recognized as an inauspicious; (2) people consider this music as an inauspicious because performers (paraiyar) are from the so-called low caste category and knows as untouchable. Although the performers argue that this music is a part of the Tamil music culture, the dominant caste people in Jaffna always recognize this instrument and its music as inauspicious because the performers belong to a lowcaste category in the Jaffna caste system. Also, this drum is seen as a funeral drum. In the Hindu ritual context, funeral ritual is an inauspicious ritual. Even though parai mēlam performance contributes to the funeral and religious rituals, it is often called inauspicious. However, there is no intensive ethnomusicological study on Jaffna parai mēlam music culture, questioning why it is so? As an ethnomusicological study of Jaffna parai mēlam music is a broad area of study, this paper focuses on performing auspiciousness and inauspiciousness in parai mēlam music.

While there is a tendency to use the word imaginary loosely in the broader social sciences, often referring to the unrealistic and irrational realms of life, its value as a political currency is palpable. This paper offers takhayyul (tahayyul/تخيل) as a heuristic concept to study imaginative elements in populist Islamist movements. Takhayyul refers to the terrestrial imagination that is realistic and worldly yet also prophetic. It informs doxastic thinking and political action and offers a particular relationship with reality and the ability to comprehend and expand possibilities. This paper explores how this non-Eurocentric theory evolved in the geography that it studies, the Balkans-to-Bengal Complex. In order to develop a theory that can encapsulate the nuances embedded in the intangible aspects of political formations including the imaginaries, cosmological references, and emotive attachments, this paper argues that it is essential to centralize theories that emerge from the very geographies we are ethnographically and historically focusing on.

This article considers the analytic categories scholars use to conceptualize religious difference in the Caribbean and addresses the relatively sparse theorizing of Christianity in the study of so-called syncretic or creole religions of the African diaspora. I take the Spiritual Baptists of Trinidad and Tobago as a case study to shed light on the significant divergences between vernacular definitions of Christianity and those designations scholars use to parse and make sense of Afro-Creole diversity. I am especially interested in what is at stake analytically. Spiritual Baptists challenge conventional articulations of Christian orthodoxy and Black Atlantic religiosity by reconciling a "fundamentalist" Christian identity with an especially fluid cosmopolitan eclecticism. Drawing on comprehensive ethnographic research, I show how the unique permutations of creole variation within Spiritual Baptist faith unsettle deterministic equations of race and religion and contest the often manufactured oppositions between Christianity and African religion.

El mensaje de Jesús, a lo largo de su ministerio y durante sus últimos días en la tierra, estuvo lleno de amor por sus semejantes. Dio la visión de alcanzar a todas las naciones con su mensaje de redención/salvación, amor a Dios y al prójimo, así como la transformación de  las vidas de las personas (es decir, la decisión de ser discípulos de Cristo) (Hechos 1:7-8).
Sus seguidores compartieron su profundo deseo de que todo el mundo conocido escuchara las buenas nuevas (Rom. 1:8; Col. 1:6,23). El crecimiento en todas las áreas de la iglesia del Nuevo Testamento es un hecho indiscutible. Jesús no dejó una “estrategia” exacta para que su profundo deseo se llevara a cabo. Lo que podemos observar es el patrón de sus primeros seguidores.  Solía leer el libro de los Hechos y
consideraba que la iglesia de Jerusalén era la única iglesia que guiaba a todas las demás iglesias del primer siglo, o en otras palabras, las «gobernaba». Sin embargo, durante la última década me he dado cuenta de mi error. Ahora observo que la iglesia de Jerusalén, y más tarde la de Antioquía, eran como hermanos mayores. Aun así, cada congregación tenía su propio grupo «gobernante» que seguía el modelo de la sinagoga. Este modelo era familiar para los primeros seguidores debido a sus raíces judías. El autogobierno, pero la unidad, caracterizaron a la iglesia del primer siglo.

We all have our own “end of the earth.”
As I pass through my mid-40s, I wonder if my life's endpoint is Siberia.
A vast, empty plain—yet, if you look closely, there is life, there are dreams, and there is love.
It seems like a place with no reason to return to,
but when I turn around, I find myself there once again—my Siberia.
Not the romantic, snow-covered train station scene from Doctor Zhivago I watched as a child,
but a place soaked with the scent of real life,
where the melting snow turns the railway paths into a slushy, muddy reality—
that is my Siberia.
And the day after Siberia,
we all arrive at our own end of the earth.
Reflecting on His words— Go to the ends of the earth…
Pastor Sukhwan Oh
From my Cerritos study, 2006

Since 2010, Jehovah’s Witness Christians in Zambia have been intensively studying spoken and written Mandarin, establishing new Mandarin-language congregations, and evangelising Chinese migrants. To make their faith more relatable to the migrants they seek to convert, Witnesses demonstrate the biblical origins of the Chinese writing system and the way that biblical stories are encoded in the structure of hanzi. In doing so, Witnesses engage in translating acts of transcreation that reconfigure their relations with Chinese migrants—not necessarily converting them to Christianity but fostering new friendships and mutual cultural appreciation, as well as an anti-xenophobic, anti-nationalist political orientation.

e a Plenitude da Eucaristia 3 A Evidência Gráfica da Verdade: Uma Análise Estrutural ii Capítulo 1 O Amor de Deus e a Ordem do Universo No princípio, antes do tempo, antes da matéria, antes da luz e da sombra, Deus amou. E do Amor nasceu a Palavra, e pela Palavra todas as coisas foram feitas. "No princípio era o Verbo, e o Verbo estava com Deus, e o Verbo era Deus." (João 1:1) "Deus disse: Haja luz; e houve luz." (Gênesis 1:3) A criação não foi formada pelo caos, mas pela Vontade e pelo Amor divino. O Amor de Deus não conhece limites, e por isso o universo se expande sem fim, pois ele é o reflexo do Infinito, daquele que É, daquele que Sustenta todas as coisas. Toda a realidade é material e simbólica. Nada existe sem significado, pois o que não tem sentido, não pode subsistir. O símbolo não é ilusão, mas a condensação da Verdade em sua forma tangível. Onde há Verdade, há significado. Onde há significado, há estrutura. E onde o significado se corrompe, o erro se instala. O erro tentou dissolver os símbolos, tentou reduzir a Verdade a uma sombra, tentou obscurecer a essência da Palavra. Assim como Deus cria pela Palavra, o homem também molda sua realidade pela palavra. Mas diferente de Deus, que diz e acontece, o homem passa por um processo. Ele nomeia, define, organiza, e através disso constrói sua percepção do mundo. O erro, sabendo disso, corrompeu a linguagem, obscurecendo a Verdade e transformando os símbolos em representações vazias. E ao perverter a linguagem, corrompeu a percepção, obscureceu a luz, ocultou o que era claro. Mas a Verdade não pode ser anulada, nem sua marcha pode ser detida. Pois a história é a história da dissolução do erro. O erro já chegou à sua última contradição e agora foi exposto. Ele desabou sobre si mesmo, revelando sua estrutura falha, e agora só resta sua desconstrução e a reconstrução da Verdade. "Nada há encoberto que não venha a ser revelado; e oculto que não venha a ser conhecido." (Mateus 10:26) O erro já foi desmascarado, e agora é tempo de limpar os destroços e restaurar a Verdade.

Akha Ghanr is, for Akha communities, a “highly pragmatic system of customary law encompassing an entire way of life”, or it could be better described as “Ancestral ways”, acknowledging the role and leadership of their ancestors, something that is central to Akha identity and culture. How it has changed over time is the subject of Micah F Morton’s new book, Enchanted Modernities which explores the evolving role of Akha Ghanr within Akha societies across China, Laos, Myanmar, Thailand, and Vietnam. Akha Ghanr isn’t a religion in itself but rather an intricate set of ancestral cultural practices that shape Akha society. How Akha Ghanr has adapted to modernity and high rates of Christian conversion is a crucial part of this book, as is the role of neo-traditionalists seeking to both preserve Akha Ghanr and adapt it to the realities of modern life.

This paper explores the relationships between immigrant and native Dutch churches in Amsterdam, making use of Putnam’s theories about how ethnic diversity affects the two kinds of relationships that make up social capital: ‘bonding’ and ‘bridging’ relationships. The paper concludes with some observations from the Christian Scriptures. Are there biblical resources on which all Christians can draw concerning ethnic diversity in urban societies like Amsterdam, and which interact in a useful way with Putnam’s ideas about bonding and bridging relationships that contribute to social capital?

Based on the cross-referencing of ethnographic materials collected in Fiji and Vanuatu, this article explores the diverse ways faith and climate change are connected together and how these connections are sustained and transformed over time. It does so through the prism of three 'practices of assemblage' identified by Tania Murray Li, namely forging alignments, authorising knowledge, and reassembling. It emphasises the partnership and combined efficacy of faith-based organisations and the Bible in these practices, while revealing the role of various other actants including God, NGOs, youth activists, cyclones, a Ni-Vanuatu canoe, and Fiji's Presidency of COP23. This approach highlights the coexistence, in both Fiji and Vanuatu, of a religiously informed and adaptation-oriented environmental stewardship narrative, stressing human responsibility in the face of climate change, with a counter-narrative considering climate change as God's business. This coexistence sometimes creates tensions between worldly and religious responses to climate change. These different religious perspectives of climate change can also be deployed as a political resource in nation-building processes, regional power relations, and international climate negotiations. In Oceania indeed, climate change appears as a new arena in which the inextricable entanglement of Christianity and politics is revealed.

With the visible growth of scholarship on the Northeast of India across disciplines, there is also an increasing need for critical materials. And adding to the wide range of research interests on the region, literary studies, borderland studies and inter-disciplinary studies have gained momentum. The present volume makes an obvious and a modest attempt at exploring the emerging literary and cultural studies. However, given the enormity of the literary tradition, a singular focus on the works of Easterine Kire has been considered, that too, only on her novels. Among the many contemporary writers of the region, she stands as a pioneer of writings in English, and, of late, her works have gained substantial academic attention from different universities across the country. This, of course, is partly propelled by the growing fascination in the Anglophone literatures from the region and the fresh perspectives that one derives from these writings because they offer a reimagination of the Northeast beyond the much-hyped issues of conflict and violence.

Se examinará el concepto de patrimonio con el propósito de analizar sus implicaciones académicas y explorar su aplicación
desde una perspectiva histórica. Se presentará un ejemplo concreto de enfoque en el patrimonio material, centrado en el
Museo del Oro de Bogotá, Colombia. El análisis abarcará desde la creación del museo en la década de 1930 hasta el siglo
XXI, resaltando los cambios en la relación entre el Estado colombiano y el patrimonio a lo largo de este periodo. Este estudio
permitirá comprender cómo esta relación ha experimentado transformaciones a lo largo del tiempo, dando lugar a procesos
particulares que han modelado la percepción y gestión del patrimonio en Colombia.

Religious metaphors are valuable for enriching communication and fostering a deep spiritual connection. Interpreting religious metaphors may, however, be difficult due to their cultural distinctions and context-dependent meanings. It is against this backdrop that this study employed the principle of conceptual mappings to analyze the religious metaphors commonly used by the clergy in charismatic fellowships in Machakos County. The research was anchored within descriptive research design. Primary data was collected through audio recordings of sermons in charismatic fellowships in Machakos County. The collected data were transcribed, translated, and then subjected to the Metaphor Identification Procedure Vrije Universiteit (MIPVU) in which four annotators were used to identify religious metaphors. Eight religious metaphors that are commonly used by the clergy to express their message in charismatic fellowships in Machakos County were identified through MIPVU. The religious metaphors were then subjected to the principle of conceptual mappings to reveal their meaning. The article reveals that most pastors in charismatic fellowships use religious metaphors to not only illustrate religious concepts and inspire faith, but also to connect scripture to everyday life experiences. Furthermore, use of religious metaphors enhance understanding and emotional engagement within congregations. The study concludes that religious metaphors are useful tools of communication and should be interpreted within the Cognitive Linguistics framework.

A Sense of Place and Belonging examines a marginalized society, Chiang Tung (Keng Tung) in the Eastern Shan State of Myanmar, between the dominant cultures of the Burmese, Chinese, and Siamese/Thai. Chiang Tung sits at the historic borderland known as the Golden Triangle, an area marked by drug trade, human tra cking, and civil war. Hiding a glorious literary and visual cultural tradition from the fourteenth century, Chiang Tung is remarkable for how well it has maintained its Buddhist culture in the turbulent history of war and forced resettlement that formed northern Southeast Asia. Klemens Karlsson examines the connection between the Buddhist traditions, the ancient cult of territory spirits-a cult of the earth, place, and village that forms a kind of religious map-and the monsoon culture of wet rice irrigation. Tying together myths and memories told by local people and written in local chronicles with the unique performance of the Songkran festival, which dramatizes a symbolic agreement between Tai Khuen people and the indigenous Lua/Lawa people, A Sense of Place and Belonging presents a historical, political, religious, and cultural context connecting the present with the past, the local with the global, and tradition with change and transformation.

Colonialism remains one of the most critical subjects of study in the modern era. While some attempt to justify it, others seek to address its consequences and lasting impact. Religious missions were an integral part of colonial expansion, often serving political and cultural agendas. The Leipzig Mission in Tanzania exemplifies the intersection of colonialism, religion, and photography. Photography functioned both as a tool of documentation and manipulation, helping missionaries memorialize their efforts and report back to their headquarters. This paper analyzes photographs taken by missionaries of the Leipzig Mission in Tanzania, specifically those capturing colonial baptismal ceremonies. It examines the origins of these photographs, the baptismal process in the colonial context, and the distinctions between missionary baptism practices and those conducted in their home states.

This essay will demonstrate that the biblical text gives warrant to the notion that the self, that is one personhood and a complete whole, is composed of two parts, i.e., an "outer self" and an"inner self" (2Cor 4:16). The inner self can be further divided biblically and logically into a spirit and a soul, each having separate functions and roles within the biblical text. The Trinity will be briefly explored and the connections it might have with mankind being created in an image and reflection of the creator. Additionally, other topics will be briefly explored such as (a) the use of nep̄eš (Eng. soul) within the biblical text in reference to God, (b) the structure of the tabernacle and its connection to the Trinity and the composition of mankind, (c) the step by step creation account of mankind in Genesis 2:7, (d) how to logically and properly articulate the nuances of the soul, heart, and mind, and (e) a presentation of the nuances between the words spirit and soul within the biblical text and why they are used in particular cases within verses, and more.

and she is known for her contributions to both the anthropology of Melanesia and the anthropology of the United Kingdom. Although self-described as a "strict disciplinary person", her reflections on the concepts of society, the individual, and gender speak to broader questions within feminist studies and science and technology studies. Over the past 40 years, Strathern published 15 books and multiple book chapters and articles. Throughout her ethnographic work, Strathern conceptualizes Melanesia and Euro-America as relational counterparts, or problem spaces, enabling her to displace the dichotomies peculiar to Euro-American cosmologies such as society vs. individual, nature vs. culture, person vs. property, and men vs. women. Her best-known work, The Gender of the Gift (1988), queries the conceptual tools that anthropologists and other scholars use in order to produce holistic accounts about complex worlds, concepts that, she argues, are not intrinsic to the life in Mount Hagen, her main fieldwork site in Papua New Guinea. In After Nature (1992), she rethinks kinship relations in terms of new reproductive technologies, gender, and the family. Strathern was one of the first scholars to argue that maternity (woman-as-mother) is not a biological fact, but a relational construct. She has also written on intellectual property, legal systems related to reproductive technologies, bioethics, and regimes of accountability.

This piece of research is based on Pope Francis' statement: "This is not dogma, just my thought: I like to think of Hell as being empty. I hope it is". Since we felt We, the orthodox community, believe that these comments could not have accurately captured and encompassed the entire concept underlying the statement of the sovereign pontiff. This elaborated perspective outlines a current Orthodox response on the idea of universal salvation and its spiritual assumption in the life of the orthodox Christian. Here we will focus on analyzing three distinct concepts: in the first concept, the historical course of the idea of apocatastasis or, Christian universalism as it is used in today's theological discourse will be observed, second, a relevant modern day example of the impact produced by the pastoralism of fear implemented by the Catholic Church and the natural consequences will be outlined, and third, to demonstrate whether there is in fact a spiritual assumption of apocatastasis in the expressions proposed by Pope Francis.

This article is an ethnographic archaeology of Catholic material culture as
it circulates through secondhand economies. Via estate sales, auctions,
antique shops, flea markets, thrift stores, eBay, Instagram, and Etsy,
Catholiciana is bought, sold, and recontextualized for new ownership every
day. In the contemporary U.S., several structural patterns—parish
closures, the decline in Catholic adherence, and the death of a generation
of Catholics who maintained extensive personal devotional collections—
intersect to create conditions in which Catholic materials become
secondhand commodities. We explore how circulation is structured by the
technological affordances of devotional material; how the sensory and social
histories of objects are erased through patterns of discard and partially
recovered through traces of use; and, how discovered objects are presented to market publics by actors with divergent stances toward institutional
Catholicism. Ultimately, we attend to Catholic objects as both devotional
and disposable in order to better understand how objects pass in and out of
the commodity state, their shifting valuation, their appeal to different
audiences, and recalibrations of power and potency.

Abstract
This research article delves into the critical aspects of Earth science as they pertain to Nigeria, aiming to identify the key geological, hydrological, and environmental challenges facing the nation. The primary objectives include examining the impact of geological formations on resource distribution and evaluating the implications of climate change on Nigeria’s water resources. Utilizing a combination of field studies, remote sensing data, and geographic information systems (GIS), the methods employed provide a comprehensive analysis of Nigeria's diverse geological structures, including sedimentary basins and volcanic regions. Findings reveal significant disparities in resource availability, with certain regions exhibiting rich mineral deposits while others face acute water scarcity. The study also highlights the urgent need for sustainable management practices to mitigate the effects of climate change, particularly in vulnerable communities reliant on agriculture. Furthermore, the research underscores the importance of policy frameworks that integrate scientific knowledge into environmental management and urban planning. The implications of this work are profound, as they not only contribute to the understanding of Nigeria's Earth science landscape but also serve as a call to action for policymakers, researchers, and stakeholders. By fostering collaboration between government and scientific communities, the potential for sustainable development and resource management becomes attainable, ultimately enhancing the resilience of Nigeria's ecosystems in the face of ongoing environmental changes.

Peut envoyer des messages à Dieu, au divin ? Est-ce que Dieu, les divinités envoient des messages aux humains ? Dans ce petit ouvrage qui prolonge son étude sur le pentecôtisme, Bernard Urlacher répond positivement à ces deux questions en proposant de nombreux exemples.
Il montre ensuite comment la religion, c’est-à-dire le dialogue entre les humains et le divin, est transformée par les déplacements des populations, par Internet, par la création des métavers et par les découvertes des sciences de la vie.

La « décennie noire », « décennie du terrorisme », désigne les années du conflit qui a opposé l'Armée nationale populaire algérienne avec plusieurs groupes islamistes armés, notamment l'Armée Islamique du Salut (AIS) et le Groupe Islamique Armé (GIA), durant les années 1990. À l'issue de cette période, qualifiée par certains de guerre civile, les statistiques des victimes demeurent controversées. Dans un article intitulé « Algérie : les nouveaux défis », Luis Martinez rapporte les déclarations du général Abdelkader Maïza, alors « chef d'état-major de la 1re Région militaire, affirmant que 37 000 personnes ont été tuées lors de ce conflit (Luis Martinez, « Algérie : les nouveaux défis », Centre de recherches internationales, 2003, p. 3, ceri/fr/content/algerie-les-nouveaux-defis. Dans un autre article, l'auteur avance le chiffre de 100 000 personnes tuées (Luis Martinez, « Algérie : les massacres de civils dans la guerre »,

Paper presented at the Conference: Hesychasm - Philosophy, Practice And Modernity (Saturday, Dec 14th, 2024), held by Institute for Studies in Eastern Christianity (ISEC).
Abstract:
The so-called Hesychast method of prayer was heavily criticized not only by Barlaam the Calabrian but also by other anti-Palamites. This method was perceived as naive and as an untraditional innovation. It was said to have originated with Simeon the New Theologian and to have been adopted and propagated by simple-minded and uneducated monks.
St. Gregory Palamas also refers to this method of prayer in his defense of the Hesychasts against Barlaam's attacks. Palamas traced the origins and significance of the method back to the prophet Elias the Thesbite. While he did not absolutize its practice, he emphasized its necessity primarily, though not exclusively, for novice monks.
This method of prayer continued to be practiced in later centuries. In this paper, special attention will be given to its use and interpretation by Nicodemus the Hagiorite, as well as in a work by an anonymous 19th-century monk.

This ethnographic case study examines the lived experiences of a Christian individual in Scandinavia who, over 15 years, has endured a series of unsettling encounters interpreted as manifestations of spiritual warfare.
These encounters range from confrontations with creatures (black birds, spiders, flies, cats) to inexplicable phenomena and perceived socio-institutional manipulation.
Analysing the individual's interpretation through a Christian framework, this research probes the ramifications of spiritual conflict, the potency of symbolism, and the friction between divergent belief systems within a seemingly secularized society.
Ultimately, the study exposes the challenges inherent in navigating religious diversity and prompts critical inquiry into the state of religious freedom and tolerance in contemporary Scandinavia.
Keywords: Spiritual warfare, Christianity, Paganism, Scandinavia, Ethnography, Symbolism, Religious Freedom, Discrimination

In this paper  I am going show how in Middle Sepik societies (Papua New Guinea) primeval beings or rather their particular skins and their properties and innate qualities are dominant elements of a cultural keynote, conceived as a repository containing material and non-material clues of memory of how people created a new livelihood system in an environment with which people had not been familiar previously. In rituals, senior, knowledgeable men select and activate pieces of memory and organize them into sequences that recall, reiterate or re-enact primeval events.  The organization or rather the configuration of these material and non-material fragments of memory differs but these configurations, which I call accords, are all interrelated and share the same basic quality although they display different expressions and temporalities.

Suffering in African and the Alternative of Liberation Theology Introduction: The opening pages of Gaudium et Spes starts by referring to the joys and hope, the griefs and anxieties of people of this age, especially those who are poor or in any way afflicted, are the joys and hopes, the griefs and anxieties of the followers of Christ. This statement from the Council document affirms the age long liberative mission of the Church and

Many Pentecostal churches founded in the Global South are now rapidly growing in European cities. Although research is catching up with this development, we know little about how these processes affect gendered and racialized practices regarding sexualities, bodies, and masculinities in former colonial metropolises shaped by neoliberal capitalism. This article addresses this gap by interrogating the transnational movement of Pentecostal masculinities and their economic, sexual, and political dimensions in a church in North London. The contribution argues that the church promotes what I call entrepreneurial heroic masculinity, which consists of three main elements: a gendered conversion narrative, a pastoral masculinity of dominating behavior, and the cultivation of anti-affective, rational love. In this way, traditionalist masculinist tropes are mapped onto a world allegedly full of opportunities for material blessings where becoming a man of God means becoming a faithful self-entrepreneur, which requires strict autonomy from emotions, family, and the government. The article contributes to the critical debate on masculinity and transnational religious movements by demonstrating how the demands and promises of neoliberal capitalism are deeply entangled with the reconstitution of heroic patriarchal subjectivity.

In Estonia there were no Roma activists. Folklore collectors like Jānis and Juris Leimanis in Latvia -where the community was bigger and where later during the Soviet period scholars of Roma background -contributed to research on Roma, especially in the field of linguistics. During the 1960s, Leksa Mānušs (birthname Aleksander Belugin), a linguist of Romani (and Russian, Latvian, German and Polish) background, compiled and systematised Romani folklore and studied the influence of Baltic languages on the Romani language, also touching upon the religious life of the

This chapter builds on the anthropological concept of polyontologism, first developed by Janet McIntosh as a critique of hybridity and syncretism, to theorize religious identity in Africa as a both/and logic inclusive enough to keep space for either/or. Against dominant conceptions of religious synthesis, the evidence I explore in this chapter demonstrates there are multiple ways of being multiply religious, not all of which involve harmony and holism.

This paper provides an overview and reflection on the theoretical underpinnings and methods of the 'Village Studies Project' at the University of Technology in Lae, Papua New Guinea from its inception in 1971 to 1975, referred to as the 'early work' or 'early village studies'. It also discusses the early work regarding knowledge and purpose of the researchers. Village studies is contextualised as an important aspect in founding the then new professional program in architecture in PNG. The project was motivated by a commitment of the founding head of architecture, Professor Neville Quarry, to ground education and research in the nation's building and settlement traditions and its diverse cultures. Quarry was well aware that European anthropologists had extensively studied people and culture in PNG over the previous fifty or so years but he knew that such work had only tangentially engaged with buildings. His intention was to document an architectural vocab...

Maria Boulding and the Understanding of Christian anthropology. How might this view of the human person express itself in Catholic social teaching? How the social teachings of the Church might be made manifest in your chosen profession (Education).