Review of Lisa P. Stephenson, Dismantling the Dualisms for American Pentecostal Women in Ministry: A Feminist-Pneumatological Approach, (Leiden, Nether-lands: Brill, 2012) (original) (raw)
Related papers
Toward an Indigenous Model of Native American Ministry within the Assemblies of God
Pneuma, 2009
Th is article chronicles the historical missiological development of the Assemblies of God USA with regard to Native American ministry from its early roots characterized primarily by a missions-driven model toward the emergence of a more indigenous-driven model that fi rst became evident in the late 1940s. Although the missions-driven model is far from being a fait accompli, the vision of far-sighted missionaries and indigenous leadership has brought enormous progress since the early twentieth century. Th is article examines the early development of indigenous ministry from 1950 to 1987 and then reviews developments from 1988 up to the present time. Th e fi nal section of the article focuses specifi cally on ongoing challenges to developing indigenous ministry among Native Americans.
Asian and Journal of Pentecostal Studies and APTS Press, 1998
For a most of this century the approach to missions which has generally characterized the overseas ministries of evangelical missions agencies has been based on the indigenous church principle.2 The indigenous principle suggests that the goal of the missionary movement is to bring the church in the lands where missionaries serve to the place where it is "self-supporting, self-governing and self-propagating."3 Indeed, if one were to ask many missionaries what they see as their future on the field, they would likely answer that their goal is to "work myself out of a job." While this statement echoes the sentiments of the indigenous principle,4 it may be unrealistic in the context of missions programs and realities as we approach the beginning of a new century. It is the purpose of this paper to evaluate some of the observable, though perhaps unintended, effects of the indigenous principle and to argue that a different conceptualization of the missionary task may be needed in some situations--one that places an emphasis on the interdependence of the ministry of missionaries and the national churches they serve.
2016
Many studies of different societies throughout the world have noted how discord in prominent social relationships manifests itself as specific illnesses. This paper explores how the discord characteristic of male/female relations is related to illness in Navajo culture and how gender differences as conceptualized in Navajo cosmology are used to facilitate the healing of this discord. It will be shown that traditional Navajo philosophy recognizes discord between the sexes as a fundamental component of disease and that the reestablishment of health is accomplished through the manipulation of gendered symbolic media. In addition, a discussion of a relatively new healing tradition on the Navajo Reservationthe Native American Church-demonstrates that many of the basic cosmological principles underlying traditional Navajo ideas regarding gender are incorporated by practitioners of this healing system. This study has implications for healing, social transformation, and gender
2016
Dissertation supervised by Dr. Linda Kinnahan The Native American literary Renaissance of the 1970s and 1980s created a web of American Indian voices interpreting the past, indicting America's imperialism alongside Christianity for its participation in conquest, and renegotiating the cultural possibilities and losses resulting from colonial takeover. In contemporary Native America, Christianity is both the subject of controversy and a widely practiced religion. This dissertation explores representations of Christianity in works by four contemporary female Native American authors, Linda Hogan, Louise Erdrich, Diane Glancy, and Joy Harjo. The study's theoretical framework privileges indigenous voices by relying on a paradigm of reconciliation mapped by Native American activist and attorney Walter Echo-Hawk and by employing ethnographic research methods including an interview study with American Indian women. Gender, story, land, and multiethnic identity surface as major themes throughout the study. Hogan, Erdrich, Glancy, and Harjo each engage in or resist cross-cultural reconciliation vii ACKNOWLEDGEMENT I am deeply grateful to my dissertation committee. Dr. Linda Kinnahan offered unflagging optimism, encouragement, and advocacy, giving me the best blend of support and freedom. Dr. Kathy Glass directed me to resources that changed the course of my work and calmed me with wise perspective and attention to health and wholeness. Dr. Cari Carpenter connected me to colleagues in Oklahoma who have now become friends and helped me approach Native American literature with sensitivity and heightened awareness. I thank Dr. Laurel Willingham-McLain for not only serving as my principal investigator for the interview study but for also being a dear friend and mentor throughout my PhD experience. I have the best husband who has not only been encouraging and supportive but has put his tech savvy skills to use making sure computers and programs did not stand in my way. I also owe a debt of gratitude to the English department faculty at Duquesne University. They have collectively provided mentorship and resources throughout this process. I'm particularly thankful for the guidance offered by Dr. Greg Barnhisel and Dr. Emad Mirmotahari. I thank the English department, the Center for Catholic Intellectual Tradition, and Dean James Swindal of the McAnulty College and Graduate School of Liberal Arts for financially supporting my three research trips to Oklahoma. I am grateful for the hospitality and resources of the West Virginia University Native American Studies program. And last but not least, I think joyfully about all of the people who offered lodging, meals, and friendship as I drove across Oklahoma, conducting interviews, searching through archives, and engaging in cultural experiences. I especially look forward to embarking on exciting new projects with Dr. Kimberly Roppolo Wieser (University of Oklahoma) and am grateful for her kind friendship and guidance over the past year. viii