In Fijians in Transnational Pentecostal Networks, Karen J. Brison examines the Harvest Ministry, an independent Fijian Pentecostal church that sends Fijian and Papua New Guinean missionaries to East Africa, Southeast Asia, Europe and elsewhere. After studying the ministry’s main church in Suva for several years, Brison visited its missionaries and their local partners in East Africa and Papua New Guinea. The result of those visits, this book provides an unusual insight into Pentecostal churches in the global south, arguing that they seldom produce novel visions of Christianity and world inequality. It also offers new perspectives, by situating Pacific island churches within a global community and by examining social class formation, which is increasingly important in the Pacific. Pentecostalism has a consistent culture all over the world, but shared themes take on different meanings in the face of local concerns. In Fiji, Pentecostal churches are part of middle-class projects constructing leadership roles and highlighting transnational ties for a growing group of indigenous urban professionals. In Papua New Guinea, church leaders promote the idea that youths with blocked aspirations are tough and humble and therefore make invaluable missionaries. In East Africa, Pentecostal churches are part of a networking strategy that entrepreneurial individuals see as essential to survival. As these local groups each use Pentecostalism to advance their own agenda, they endorse Euro-American racial stereotypes and ideologies about social evolution and progress.

In Fijians in Transnational Pentecostal Networks, Karen J. Brison examines the Harvest Ministry, an independent Fijian Pentecostal church that sends Fijian and Papua New Guinean missionaries to East Africa, Southeast Asia, Europe and elsewhere. After studying the ministry's main church in Suva for several years, Brison visited its missionaries and their local partners in East Africa and Papua New Guinea. The result of those visits, this book provides an unusual insight into Pentecostal churches in the global south, arguing that they seldom produce novel visions of Christianity and world inequality. It also offers new perspectives, by situating Pacific island churches within a global community and by examining social class formation, which is increasingly important in the Pacific. Pentecostalism has a consistent culture all over the world, but shared themes take on different meanings in the face of local concerns. In Fiji, Pentecostal churches are part of middle-class projects constructing leadership roles and highlighting transnational ties for a growing group of indigenous urban professionals. In Papua New Guinea, church leaders promote the idea that youths with blocked aspirations are tough and humble and therefore make invaluable missionaries. In East Africa, Pentecostal churches are part of a networking strategy that entrepreneurial individuals see as essential to survival. As these local groups each use Pentecostalism to advance their own agenda, they endorse Euro-American racial stereotypes and ideologies about social evolution and progress.

In Transnational Religious Organization and Practice Stanley John provides the first in-depth analysis of a migrant Christian community in the Arabian Gulf. The book explores how Kerala (South India) Pentecostal churches in Kuwait organize and practice their Christian faith, given the status of their congregants as temporary economic migrants and noting that the transient status heightens their transnational orientation toward their homeland in India. The research follows a twofold agenda: first, examining the unique sociopolitical and migrational context within which the KPCs function, and second, analyzing the transnational character and structural patterns that have emerged in this context. The ethnographic research identifies and analyzes the emerging structures and practices of the KPCs through three lenses: networks, agents, and mission. This study concludes with a proposal for an interdisciplinary theoretical framework to be employed in the study of transnational religious communities.

The Routledge Handbook of Language and Emotion offers a variety of critical theoretical and methodological perspectives that interrogate the ways in which ideas about and experiences of emotion are shaped by linguistic encounters, and vice versa. Taking an interdisciplinary approach which incorporates disciplines such as linguistic anthropology, sociolinguistics, applied linguistics, psychology, communication studies, education, sociology, folklore, religious studies, and literature, this book: explores and illustrates the relationship between language and emotion in the five key areas of language socialisation; culture, translation and transformation; poetry, pragmatics and power; the affective body-self; and emotion communities; situates our present-day thinking about language and emotion by providing a historical and cultural overview of distinctions and moral values that have traditionally dominated Western thought relating to emotions and their management; provides a unique insight into the multiple ways in which language incites emotion, and vice versa, especially in the context of culture. With contributions from an international range of leading and emerging scholars in their fields, The Routledge Handbook of Language and Emotion is an indispensable resource for students and researchers who are interested in incorporating interdisciplinary perspectives on language and emotion into their work.

In Australian Pentecostal and Charismatic Movements: Arguments from the Margins Rocha, Hutchinson and Openshaw argue that Australia has made and still makes important contributions to the ways in which Pentecostal and Charismatic Christianities have developed worldwide.

Why has Los Angeles been a hotspot for religious activism, innovation, and diversity? What makes this Southern California metropolis conducive to spiritual experimentation and new ways of believing and belonging? A center of world religions, Los Angeles is the birthplace of Pentecostalism, the site of the largest Roman Catholic diocese in the United States, the home of more Buddhists anywhere except for Asia, and home base for myriad transnational, spiritual movements. Religion in Los Angeles examines historical and contemporary examples of Angelenos’ openness to new forms of belief and practice in congregations, communities, and civic life. Case studies include Latino spiritualities and social activism Hybrid Jewish identities Capitalism and fundamentalism in early twentieth-century Los Angeles The impact of the 1960s on Roman Catholic Angelenos Christianity through a Hindu lens. Highlighted throughout the work are themes including the impact of the city’s diversity on religious experimentation, the importance of Los Angeles’ location in relation to the Mexican border and as a gateway to the Pacific, and the impact of local politics, social trends, and cultural change on religious innovation. The volume also examines the creative pull between change and continuity and the recognition that religious communities participate in civic and global conversations. Religion in Los Angeles includes contributions by leading sociologists, anthropologists, and historians. This cutting-edge work will be of interest to students and scholars of religious history, religion in America, sociology of religion, American studies, urban studies, and race/ethnic studies.