Social scientists tend to ignore religion in the processes of post-Enlightenment modernization. In individual cases and events, the role of religious actors is clear—especially in the primary documents. Yet in broad histories and comparative analyses, religious groups are pushed to the periphery, only to pop out like a jack-in-the-box from time to time to surprise and scare people and then shrink back into their box to lettheimportanthistoricalchangesbedirectedby“secular” actors and forces (Butler 2004). Yet integrating religious actors and motivations into narratives about the rise and spread of both Western modernity and democracy helps solve perennial problems that plague current research.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0003055412000093

The Missionary Roots of Liberal Democracy

A stage model of academic spin-off creation

Romeo and Juliet is the most frequently performed Shakespearean tragedy and probably second only to A Midsummer’s Night Dream in popularity among all the plays in the canon. It has inspired over two dozen operas and ballets, a half-dozen movies and even a Broadway musical (West Side Story). The appeal of the play is found in the universality of its subject matter and in the effectiveness of its structure.

Romeo and Juliet 에 나타난 사랑

Church and state

ROBERT D. WOODBERRY: The Shadow of Empire: Christian Missions, Colonial Policy, and Democracy in Postcolonial Societies. (under the direction of Kenneth A. Bollen and Christian S. Smith) Cross-national empirical research consistently suggests that, on average, former British colonies are both more democratic and have more stable democratic transitions. I argue that former British colonies are distinct not because Great Britain was a democracy – so were France and Belgium during the late 19 and early 20 century. Nor were the British more altruistic. However, British colonial elites were more divided and thus more constrained. In particular, religious groups were more independent from state control in British colonies than in historically-Catholic colonies (i.e., colonies of France, Belgium, Spain, Portugal, and Italy). Initially the British restricted missions in their colonies, but Evangelical Protestants forced the British to allow religious liberty in 1813. Protestants were not able to win religious liberty in most other European colonizers during the entire period of colonization. Protestant missionaries were central to expanding formal education in the colonies because they wanted people to read the Bible in their own language. Governments wanted a small educated elite that they could control. Other religious groups invested in mass vernacular education primarily when competing with Protestants. Missionaries also constrained colonial abuses when they were independent from state control (i.e., chose their own leaders and raised their own funds). If colonial exploitation was

The shadow of empire : Christian missions, colonial policy, and democracy in postcolonial societies

(1993). Demythologising the Missionaries: a reassessment of the functions and relationships of Christian missionary education under colonialism. Comparative Education: Vol. 29, No. 1, pp. 45-66.

Demythologising the Missionaries: a reassessment of the functions and relationships of Christian missionary education under colonialism

When ZANU (PF) came to power in 1980, it had promised to establish free and compulsory primary and secondary education for all children in Zimbabwe The Ministry of Education has achieved remarkable increases in school enrolments, particularly at secondary level It has also undertaken to allow all pupils to sit the ‘O’ Level examinations after four years of secondary schooling But by so doing it has encouraged a belief in the importance of academic qualifications and a crisis of expectation among pupils There are insufficient places for those who wish to continue to Sixth Form (higher secondary) studies, a lack of alternative vocational training, and an inadequate rate of creation of new jobs for school leavers There seem but three ways out: to cut defence spending in favour of education, to send students abroad for higher training, or to develop new employment and training schemes, perhaps after an imported model

Zimbabwe's educational miracle and the problems it has created

In July 1997, Hong Kong will be handed over to the control of the People's Republic of China (or "mainland China," as is the customary phrase) after more than a century of British rule. The Cantonese, who populate Hong Kong and a good deal of southern China, have tolerated the foreign presence fairly amicably and have benefited from the territory's low taxation and trade freedoms. Today, Hong Kong is one of the world's most dynamic financial centers. In most banks there are video monitors displaying the latest share prices on the Hang Seng Index; at underground stations large screens trail live foreign currency exchange rates. Pocket pagers bringing instant financial news are commonplace; portable telephones are ubiquitous. By and large, Hong Kong is a vibrant, financially-oriented, sophisticated, and informed society. Cantonese movies with English subtitles offer one of the many benefits of living in Hong Kong. They are an immensely popular formula-oriented art form. One story runs something along these lines: a mainland Chinese policeman arrives in Hong Kong to investigate a crime. He is gauche and unsophisticated - a sort of Chinese Inspector Clouseau. Someone's mobile phone rings next to him on a bus and he jumps with fright. He tells jokes that no one finds funny; he orders a beer and then swaps it for a glass of tap water because he considers the price extortionate; he is baffled by dishwashers, compact disk players, kettles that turn themselves off, urinals that flush automatically. Predictably he solves the crime; predictably, the smart, sophisticated Hong Kong heroine, who has spent so much of the film in scornful mood, falls in love with him. The intentions of Cantonese films are usually comic, and perhaps we should not take them too seriously as comments on the

Questions of Identity in Contemporary Hong Kong Theater

In developing ideas of sex and death, Romeo and Juliet draws from a rich well of iconic and emblematic tradition. Sexuality and death have been linked in art and literature since ancient times. Winged Eros decorates the lids of Roman sarcophagi; and Homer’s Iliad, perhaps the supreme narrative achievement of antiquity, plaids the destruction of a civilisation with a sexual tryst, deftly interlacing the carnivorous passion of Troy’s war and the carnal appetites of its origins. In Shakespeare’s age, and in the periods immediately before and after it, the bonds between sex and morbidity were affirmed with renewed vigour. A print titled ‘‘De Morte & Amore’’, popularised by Andrea Alciati’s Emblematvm Libellvs (1534), was imitated by almost every leading emblematist of the sixteenth and early seventeenth century—among them the Englishmen Geffrey Whitney (1586), Henry Peacham (1612) and George Wither (1634). It reveals Cupid and Death as friends, even bedfellows, who confuse their quivers after a night of debauchery. They go off to fire arrows at their respective victims but end up killing young people and romantically energising old folk. In an

Clayton G. Mackenzie

Papers

Demythologising the Missionaries: a reassessment of the functions and relationships of Christian missionary education under colonialism

Zimbabwe's educational miracle and the problems it has created

Questions of Identity in Contemporary Hong Kong Theater

Love, sex and death in Romeo and Juliet

Thomas Carlyle's “The Negro Question”: Black Ireland and the rhetoric of famine