By Jin-Heon Jung, Alexander Horstmann
Development Noah's Ark for Migrants, Refugees, and non secular groups examines faith in the framework of refugee experiences as a public sturdy, with the religious and fabric use of faith laying off new mild at the corporation of refugees in reconstructing their lives and positioning themselves in opposed environments.
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Extra info for Building Noah’s Ark for Migrants, Refugees, and Religious Communities
Along with a host of other Asian religious and political leaders, Cao Ðài directed his disciples to cleanse themselves spiritually in order to be strong enough to win the struggle for independence. Jesus was included in the pantheon and Cao Ðài spoke of his love for his human son, but his divinity was not stressed. What was stressed was the sacrifice he made in order to lead his people to freedom against a foreign empire: Jesus died as a criminal, with his corpse displayed as a religious icon. Unlike the sages of east (Buddha, Confucius, and Lao Tzu) who all lived long lives and died peacefully, Jesus lived a short and tragic life, and never acquired the wisdom of old age.
Spirit possession cults are famously developed among the displaced (the African slaves who formed Vodou, Candomblé, and Santeria [Brown 2001; Matory 2005]), the rural to urban migrants of the West African Hauka cult (Stoller 1992, 1995) and Sudanese zar (Boddy 1988, 1994), W H AT I S A R E F U G E E R E L I G I O N? 25 and northern Thai villagers crowding into Chiang Mai (Morris 2000). The Vietnamese practice of spirit possession may have developed as a response to dispersion, the dispersion of rural villagers as they moved into urban centers, and the dispersion of northerners who traveled to the south of Vietnam in the 1930s seeking economic opportunity or in the 1950s fleeing the communist takeover in Hanoi.
The body of the possessed person becomes a new sacred space, the “seat” on which the spirits come to sit, and the platform through which they can come to teach. Spirit possession cults are famously developed among the displaced (the African slaves who formed Vodou, Candomblé, and Santeria [Brown 2001; Matory 2005]), the rural to urban migrants of the West African Hauka cult (Stoller 1992, 1995) and Sudanese zar (Boddy 1988, 1994), W H AT I S A R E F U G E E R E L I G I O N? 25 and northern Thai villagers crowding into Chiang Mai (Morris 2000).
Building Noah’s Ark for Migrants, Refugees, and Religious Communities by Jin-Heon Jung, Alexander Horstmann