检索结果

The Writings of Louis Allen
It was Louis Allen’s work on Japan which dominated his prodigious output as a scholar, researcher and writer and which received greatest attention internationally. This collection of his writings focuses entirely on his principal fields of research, viz, Japan and the Pacific War, the post-war conflicts in Burma, Malaya and Indochina, and the immediate post-war years in the context of Japan, security and reconciliation. Importantly, in addition to the 24 essays brought together here from both known and unknown sources, we are pleased to publish for the first time Louis Allen’s own undated autobiographical paper entitled ‘Innocents Abroad: Investigating War Crimes in South-East Asia’, providing a unique, first-hand account of his war-time life and activities. This volume also includes a complete bibliography of Louis Allen’s writings covering all disciplines.

Indigenous, and non-Indigenous audiences. Magowan considers this a way to both resist the state’s co-opting of cultural symbols, and to work towards reconciliation. She states “…Indigenous dance should be examined as an expressive, active and ongoing performative dialogue with the nation” ( Magowan 2000

in Worship and Social Engagement in Urban Aboriginal-led Australian Pentecostal Congregations

with a sound system. This also allowed them to address relational issues experienced within the community. Although conflict had occurred between the Anglicans and Pentecostals, by the time Ganggalah returned home, a reconciliation conversation had begun between local leaders in the two denominations

in Worship and Social Engagement in Urban Aboriginal-led Australian Pentecostal Congregations

word, the seasons change. Nevertheless, many Aboriginal and Torres Strait Islander peoples moved out of the acc , seeking independence. In 2010 the acc and pots had hosted a reconciliation worship service to repair the damage done by the conflict in the Torres Strait. At the point of research

in Worship and Social Engagement in Urban Aboriginal-led Australian Pentecostal Congregations

problems with whiteness, yet advocating a compassionate response within the equalizing power dynamics of the yarn. This is considered true reconciliation by Robert Schreiter ( 1992 , 1998 , 2011 ), where a victim restores a perpetrator to healing. Such an act empowers the victim, and releases the

in Worship and Social Engagement in Urban Aboriginal-led Australian Pentecostal Congregations

acoustic guitar. There were no other musicians in the service. The congregation was packed tightly together. For John Rutherford, an older white man, the noticeable gathered ethnicities represented reconciliation or “forgiving each other.” Pastor Edwards was a quiet and gentle dark man with a long pointy

in Worship and Social Engagement in Urban Aboriginal-led Australian Pentecostal Congregations

reconciliation in the “secular”, as well as the contingent church transformation processes in Australian society, should be apparent. The Aboriginal pastors are at the helm of these religious voluntary associations are inevitably (slowly but surely) transforming the Australian Pentecostal Church. As participants

in Worship and Social Engagement in Urban Aboriginal-led Australian Pentecostal Congregations