Prof. Kwok Pui-lan: Women, Mission, and World Christianity

Prof. Kwok Pui-lan delivered the Alexander Duff lecture ‘Women, Mission, and World Christianity’ on 16 September 2017 at the School of Divinity, University of Edinburgh. It was the keynote lecture in the ‘Women and the World Church’ day conference co-sponsored by the Church of Scotland World Mission Council.


For more about the ‘Women and World Church’ conference, you can read about the response panels, authored by Nuam Hatzaw and Lucy Schouten, respectively.

World Christianity Goes Online with Wikipedia

The massive online encyclopedia grows at an average rate of 800 articles per day, but in 2016, at least 25 of those began here in New College, Edinburgh. A new but growing field, World Christianity thrives upon the continuous challenge of disseminating scholarship from small to growing institutions from Beijing to Botswana. Through a series of Wikipedia projects conducted during Fall 2016, the Centre for the Study of World Christianity and the School of Divinity in the University of Edinburgh have experimented with a new platform for disseminating information quickly in a rapidly changing field.

Women-and-Relgion-Edit-a-thon at New College. Photo by Dr Alexander Chow.

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What do Monks and Friars have in common?

by Eva Pascal (originally posted here.)

What do Buddhist monks and Christian friars have in common? Quite a bit, in fact. While travelling widely across Asia in the late sixteenth century, Franciscans had rich encounters and exchanges with Buddhist monks that led them to identify Buddhism as a unified tradition and a powerful religion in the region.

Westerners encountering new cultures in the early modern period often found it difficult to categorize unfamiliar traditions. For many, the religious landscape was divided into Christianity, Judaism, and Islam. Anything outside of that landscape was lumped together as idolatry or paganism – often described as superstition. Repeated new encounters with other traditions prompted new categories with newly identified religions. Many scholars of the process of the transformation of how Westerners categorized and understood religion agree that Buddhism, when it came to be identified as a single entity in the West, had the special distinction of being the first religion parallel to Christianity, and the first “world religion” next to Christianity. Scholars have largely assumed the idea of Buddhism as a common religion across Asia emerged in the west in the nineteenth century. Continue reading

Images of Islam

by Deanna Ferree Womack (originally posted here)

Images of Islam abound these days, and many of them are troubling. Those who speak loudly and most forcefully define Islam in the narrowest of terms, making one image – the militant extremist – into a type for all Muslims. I find striking similarities between recent American public discourses and Protestant missionaries’ portrayals of Muslims in the nineteenth and early twentieth centuries. From a comparative historical perspective, it is clear that the oft-repeated tropes about Islam as a violent and oppressive religion have been transmitted uncritically from one generation to the next. This dismissal of an entire faith tradition and its 1.6 billion adherents around the globe stems from a long pattern of Western representations of “the other” that 1) describe a collectivity rather than recognizing individual identities and 2) presume to speak authoritatively without taking the subjects’ own perspectives into account. The problem did not originate with the modern missionary movement, but American missionaries were among the Orientalist thinkers who adopted this mode of discourse on the Muslim populations they encountered in the Middle East. Continue reading

Studies in World Christianity, Issue 22.1

Missionary Eyes and Indigenous Eyes

Studies in World ChristianityFrom the sixteenth to the twentieth centuries, Catholic and Protestant missionaries were the eyes through which Europe viewed the religious and cultural systems of the non-European world. Merchants, soldiers and diplomats sometimes fulfilled the same function, but they were birds of passage who rarely had the necessity or inclination to observe the ritual practices of indigenous peoples at close hand. Missionaries, by contrast, were in for the long haul. The objective of conversion required careful and patient observation of local traditions, the slow learning of language, the gradual attuning of the mind to the finer points of ceremonial observance, totem or taboo. Missionaries compared and contrasted what they saw with what they had seen elsewhere, or with what was familiar to them in European Christendom. As they did so, they began to order the miscellany of phenomena they encountered into divisions, categories, even systems. Continue reading