Biblio Format	Annotation
Asad, Talal. "Toward a Genealogy of the Concept of Ritual." In Vernacular Christianity: Essays in the Social Anthropology of Religion Presented to Godfrey Lienhardt, ed. Wendy James and Douglas Hamilton Johnson, 73-87. New York: Lilian Barber Press, 1988.	Every ethnographer will probably recognize a ritual when he or she sees one, because ritual is, of course, symbolic activity as opposed to the instrumental behavior of everyday life. There may be some uncertainty and disagreement over matters of explanation, but not in identifying the phenomenon as such.' But was this always the case? When did we, as anthropologists, begin to speak of 'ritual'? And why did we decide to speak of 'it' in the way we do now? In this paper, I try to answer these questions in a preliminary way in the hope that this will help identify some conceptual pre-conditions for our contemporary analyses of religion. I must stress that my primary concern here is not to criticize anthropological theories of ritual, still less to propose or endorse alternatives. It is to try and discover what historical shifts might have made particular concepts of ritual plausible. I propose to begin by examining some general statements on the subject which can be found in old encyclopaedias, because they provide us with clues to the shifts that are worth investigating. I shall then enlarge, tentatively, on points that emerge from this examination by referring to medieval and early modern developments. My general conclusion will be that something has happened to institutional structures and organizations of the self to make possible the concept of ritual as a special category of behavior.
Barrow, Darryl R. "Carnival in Trinidad and Religion: An Exploration of Trinidad's Culture and Theology." Caribbean Journal of Religious Studies 13:2 (Sept. 1992): 5-22.	All of come to our faith with an enculturated world view. The Carnival experience in the Caribbean is examined as one which helped to deepen cultural life and give a deep sense of appreciation for what 'belongs' to the Caribbean people within the parameters of the Church and the larger community. Examines the tension of the mutual influences of culture and religious life.
Batumalai, S. "Theology of Reconciliation--From a Malaysian Perspective." Asia Journal of Theology 4:2 (1990): 489-498.	A must in the Hari Raya Puasa festival is seeking forgiveness and forgiving others. This is used as a building block for a local theology of reconciliation.
Benson, Stanley. "The Conquering Sacrament: Baptism and Demon Possession Among the Maasai of Tanzania." Africa Theological Journal 9:2 (July 1980): 52-61.	The author enters this discussion with apprehension as he claims no expertise in diagnosis or understanding this phenomenon of demon possession. His knowledge and observations have come in the normal pastoral ministry with these people. Therefore, this paper will be merely a description of what has happened; methods and observations that have been used in the spiritual help and cure of possessed people; and the personal changes theologically and psychologically that the author himself feels has taken place in his thinking and feeling in confrontation with this phenomenon.
Berentsen, Jan-Martin. "The Ancestral Rites--Barrier or Bridge?" The Japan Christian Quarterly 49:4 (Fall 1983): 160-68.	The fact that ancestral issues are not unique to Japan should be kept in mind when we ponder the intricate problems in the Japanese setting, even though peoples and places and periods in history all have their uniqueness. Two issues are of principal importance: 1) the relationship between the religious and the non-religious nature of the rites and 2) the relationship between form and content of the rites. Author rejects both simple acceptance and blanket condemnation, and proposes a way of paradoxical encounter, "accommodation through confrontation" and "confrontation through accommodation." The final issue is not barrier or bridge, but both barrier and bridge at the same time, and concludes: Real indigenization of Christianity in this respect, can materialize only via a dialectical process of rejection and adoption whereby the motives of the rites are reinterpreted into a new whole in the light of the gospel.
Bernard, Edwin. "A Way Out of the Marriage/Baptism Tangle." Evangelical Missions Quarterly 13:3 (July 1977): 155-60.	In some mission fields, people who were not married in the church could not be baptized until they were married. This article deals with that issue.
Brown, Don. "The African Funeral Ceremony: Stumbling Block or Redemptive Analogy?" International Journal of Frontier Missions 2:3 (July 1985): 255-266.	The author observes that African rites of passage, and a common funeral ceremony in particular, are characterized by the three prominent stages of separation, transition, and incorporation. Recognizing that these same stages are to be found in the biblical portrayal of spiritual regeneration, he suggests that missionaries highlight the similarity and point to the funeral ceremony, or kilio, as a "redemptive analogy."
Carpenter, Mary Yeo. "Familism and Ancestor Veneration: A Look at Chinese Funeral Rites." Missiology 24:4 (October 1996): 503-17.	Ancestor veneration remains a major obstacle to conversion among the Chinese the world over. While the issue often comes to a head over funeral rites, ancestor veneration cannot be understood in isolation. Rather one must look at the broader issues of the cult of the family a tenet propagated by Confucius, putting loyalty to the family above every other claim including that of the gods or the state. Ancestor veneration then is not a simple act that can be abolished by deciding which rituals in a funeral are biblical and which are not. Rather it is part of a complex web that needs to be understood in its totality.
Chastain, Warren C. "Should Christians Pray the Muslim Salat?" International Journal of Frontier Missions 12:3 (July-Sept. 1995): 161-164.	How to avoid syncretism when applying contextualization to real situations is critical for successful church planting. A key factor is worship and prayer. Here are 15 reasons for rejecting praying the Muslim prayer salat.
Chew, John. "Church and the Inculturation of the Gospel." In Church and Culture: Singapore Contex, ed. by Bobby E. K. Sng and Chee Pang Choong, 85-111. Singapore: Graduates' Christian Fellowship, 1991.	It is imperative for Christians to take the inculturation of their faith seriously. Dillistone suggested that normal human existence is determined by four basic categories, namely the topographical, chronological, corporeal, and psycho-linguistic. All these four coordinates when applied, provide a comprehensive network for the possibilities of connectedness, constituting perhaps the most exciting aspects of the total human situation. For the purpose of our study, we shall only look at the area that has been usually described as symbolic or sacred time. In most religions, the right or special time in worship or communion with the divine is important. At such times, the worship would be most meaningful and symbolically powerful. Christianity also shares, to a certain extent, this formal aspect of worship. Specifically, we shall attempt to determine, in the worship and spirituality of the people of God, and in their contacts with the surrounding people and culture at different times, whether the medium or coordinate of sacred time, with associated rituals and symbols, was used. If this was the case, how did it function and how did it compare with the surrounding religions and cultures? Were the symbols and rituals used in Christian worship and spirituality totally unique, universally neutral, or purposefully transformed? Was there any borrowing, sharing or adaptation of symbols or rituals from other cultures and faiths?
Chung, Chang Bok. "Indigenization of Worship: The Holy Dinner." Northeast Asia Journal of Theology 18/19 (March / Sept. 1977): 46-52.	Explores ways in which the Lord's Supper may be enriched and made more meaningful to people who retain native thought forms and religious perspectives (Korean).
Conkey, Calvin W. "The Malay Funeral Rite: A Ritual Analysis." International Journal of Frontier Missions 9:2 (April 1992): 45-55.	Keys to reaching a people are usually not apparent from superficial contact. Here, among the Muslim Malays, an in-depth analysis of a vital ritual sheds light on what strategies might be used in communicating the gospel to them both clearly and effectively. The central thesis of this article is that ritual analysis can be utilized to determine significant world view themes which can then be used in the process of contextualization of the gospel message to that particular culture.
Courson, Jim. "Deepening the Bonds of Christian Community: Applying Rite of Passage Structure to the Discipling Process in Taiwan." Missiology 26:3 (July 1998): 301-13.	Rite of passage structure holds promise for enhancing the effectiveness of Christian discipling. This article explores discipling in Taiwan and proposes a model based on a second-century Roman Christian practice. Research by missionary Allen Swanson provides an introduction to the Taiwan problem. Arnold van Gennep's rite of passage model combined with Victor Turner's emphasis on liminality and communitas informs our understanding of critical issues related to the process of conversion. Then, drawing on practices common to the early church, a model is proposed for an extended inquiry process that engages initiate and community in a rite of passage that facilitates bonding.
Dalmais, Irenee-Henri. "The Celebration of the Christmas Cycle in the Eastern Churches." In Liturgy and Cultural Religious Traditions, ed. Herman A. P. Schmidt and David Noel Power, 15-24. New York: Seabury Press, 1977.	I have chosen to centre these observations on the ensemble of celebrations organized round the theme of the NativityManifestation (Epiphany) of Christ as observed by `eastern' Christians, in particular the Coptic Church of Egypt, which very early on gave them a form rooted in an immemorial past, but still living and developed more and more richly as time went on.
Edet, Rosemary N. "Christianity and African Women's Rituals." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 25-39. Maryknoll, NY: Orbis Books, 1992.	Edet, a Nigerian, focuses on childbirth and the myths, beliefs, and practices associated with it. She develops the theme that although children are loved and celebrated, both sexuality and birthing are viewed negatively within cultural beliefs. She makes a strong link between sexuality and violence, and illustrates it with examples from African oral literature, myths, and rituals.
Ejizu, Christopher I. "Liminality in the Contemporary Nigerian Christian Religious Experience." Mission Studies 4:2 (1987): 4-14.	Utilizing the framework of liminality of the human rituals of initiation, this paper will first attempt to highlight some of the features of the faith-life of many contemporary Nigerian Christians that would appear to indicate some form of marginality or another. These range from the attitude and activities of many towards life and its related issues, particularly health and material success, to the belief and behavior of people towards spirits and cosmic forces in general, especially malevolent ones. The essay suspects that such 'marginal' features in their many and varied forms are not just isolated individual events in the lives of people struggling to internalize their faith, but rather serious indicators of a deep-seated tension at the ideational level.
Enyioha, B. Uche. "The Pastoral Significance of Traditional African Concept of Rites of Passage." Ogbomoso Journal of Theology 7 (December 1992): 18-25.	For many Africans, transitional rites are not just educational or socialization processes, they represent mileposts in a person's spiritual pilgrimage. They are ways an individual and his or her community may keep faith with their destinies. Through such rites the community acknowledges or reaffirms its belief in the sanctity and sacredness of life. This understanding of the underlying beliefs and goals of traditional African rites of passage can serve as a bridge between the values and practices of the traditional culture and the faith and calling of the Christian community. Within this context one finds that the traditional concepts of rites of passage have much significance for effective pastoral ministry among Africans. The pastoral implications and significance are varied.
Gaskin, Ross. F. "Conserving Culture with Biblical Integrity." Africa Journal of Evangelical Theology 11:2 (1992): 105-28.	The ethnogenesis of both the Konkomba people of Ghana, and the Pitjantjatjara of Central Australia lies deeply hidden in the past. In the first half of this century both groups were still nomadic hunters and gatherers. Similarities and differences in their cultural patterns are evident, particularly in the area of the 'Plies of passage.' Both were adherents of tribal of folk religion and the comparison of their culture affords a unique opportunity to observe universal trends as well as specific differences. This study contrasts the world view of these two ethnic groups as it is traced through practices and beliefs in connection with their 'rites of passage.'
Glenday, David K. "Acholi Birth Ceremonies and Infant Baptism: A Pastoral Paper." Missiology 8:2 (April 1980): 167-76.	Today's flood of theoretical essays seeking to probe the significance and urgency of the contextualization process has generated a growing protest: "Yes, but how is this to be carried out in a specific culture? What clues and signals should we be looking for?" Hence, it is with real delight that we publish this case study. The fascinating record of Father Glenday's attempts to relate birth ceremonies to infant baptism is a significant contribution to what contextualization can really mean to a people in the particular dimension of their "rites of passage."
Hee, Lee Chung. In Asian Christian Spirituality: Reclaiming Traditions, ed. Virginia Fabella, Peter K. H. Lee, and David Kwang-Sun Suh, 36-43. Maryknoll, NY: Orbis Books, 1992.
Hung, Daniel M. "Mission Blockade: Ancestor Worship." Evangelical Missions Quarterly 19:1 (January 1983): 32-40.	Ancestral practices are the greatest obstacle to Christian mission among the Chinese. This article explores the reasons for the practices and suggests practical approaches.
Imasogie, Osadolor. "The Nature of Rites of Passage in African Traditional Religion." Ogbomoso Journal of Theology 7 (December 1992): 13-17.	Rites of passage is a universal phenomenon which is formally or informally practiced in all human societies with or without religious connotation. In other words, any ceremony, formal or informal which is intended to mark a transition from one stage to the other, albeit in the natural life cycle or social roles, including such educational events as graduation. The task before this writer is to examine the nature of rites of passage in African Traditional Religion. As a framework from which to pursue our examination of its nature, we will define rites of passage in the context of religion as a ritual dramatization of the interplay of biology and culture on human destiny, on the one hand, and the African's perceived mysterious symbiotic interaction between his temporal and spiritual existence on the other hand. It is an existential response to the cosmic consciousness of the fact that life is a complex multidimensional phenomenon which is deeply rooted in both the temporal and spiritual spheres of reality as the only authentic basis for human society. The implication is that man's total destiny is never determined by biology and culture in a vacuum but in ritual interaction with spiritual realities of life as symbolized in rites of passage.
Ishola, S. Ademola. "The Sociological Significance of the Traditional African Concept of Rites of Passage." Ogbomoso Journal of Theology 7 (December 1992): 26-33.	The task of this short essay is to explore the sociological significance of the rites. While there is a variety of its practices and modes, yet, in most cases, its sociological impact on the people in cultures where the rites are performed may be similar. The sociological significance of the rites of passage presupposes the necessity of an organized society and the initiates, as social beings, whose meaningful living is dependent on others' existence. Furthermore, for the traditional African, the social equilibrium depends on the correct observance and practice of the rites. The rituals involve the passage of the initiates through the life cycle of birth, puberty, marriage and death--all of which are considered by most traditional African societies as being natural for every person to pass through. As a postscript, certain implications of the traditional African rites of passage for the modem church. will be raised. We will now look at the sociological significance of the rites of birth, puberty, marriage and death.
Kapenzi, Geoffrey Z. "Rites of Passage in Four African Tribes." Missiology 3:1 (January 1975): 65-75.	Explains rites from four tribes (Malawi; Zimbabwe?) with discussion on significance.
Karecki, M. M. "Inculturation: An Imperative of Mission." Missionalia 21:2 (August 1993): 152-58.	Inculturation is considered one of the biggest challenges facing mainline churches. The author's interest in inculturation is in the area of liturgy, though he is aware that inculturation must go on in every aspect of Christian life. He is convinced that liturgical inculturation could be a key to opening the churches to inculturation of every aspect of Christian life. The purpose of this article is to contribute to the discussion on the topic of inculturation and mission. Liturgy, because it is made up of symbol and ritual, can be a great formative element in shaping the missionary consciousness of a people and that because faith always needs to be celebrated, mission and liturgy are natural partners. But then liturgy must be inculturated.
Karecki, Madge. "Discovering the Roots of Ritual." Missionalia 25:2 (August 1997): 169-77.	Anthropologists have been studying human rituals for decades, Interest in the human capacity as ritual beings is now being researched by biogeneticists, ritual theorists and other social scientists. Missiology, which has always functioned within an interdisciplinary context, could benefit-from a dialogue with the findings of these researchers. An openness to ritual in the life of humans is rooted in the limbic system of the brain. Humans are inherently ritual beings. Missiologists need to discover the implications this research has for fostering a sense of mission in Christians.
Karecki, Madge. "Mission, Ritual, World-View." Missionalia 26:3 (November 1998): 309-23.	Ritual is a cultural agent; energetic, subversive, creative and socially critical. It arises out of a community's founding myth and uses symbols to convey meaning and shape world view. Christian rituals always are deeds done by a community to express its faith. Ritual is then enacted theology which grows out of the foundational myth of the community and is expressed through symbolic action. These deeds done by the community have the power to shape participants in ritual for mission. By tapping into myth and symbols a community's world view takes on form and results, if the rituals are done well, in a sense of mission, Missiologists would do well to unlock the hidden treasure of ritual.
Karecki, Madge. "Religious Ritual as a Key to Wholeness in Mission." Missionalia 25:4 (December 1997): 598-606.	Both Catholics and Protestants, under the influence of the Enlightenment, have tended to reduce the presentation of the gospel to a rational or didactic event, thus underestimating the power of ritual and its profound effect on identity formation. Ritual is endemic to community life. In the Christian context it initiates people into the mystery of God since it works on the trans-rational level to generate wholeness. Ritual is repetitive and regular, allowing worshippers to play at (or rehearse) what it means to be the body of Christ in daily life. Ritual embodies and enacts myth through symbolic actions. It becomes a threshold experience which creates communitas; If missionaries and missiologists take (dual more seriously, our mission will be more holistic as the faith we proclaim and celebrate becomes the faith we live every day.
Kiernan, James. "Saltwater and Ashes: Instruments of Curing among Some Zulu Zionists." Journal of Religion in Africa 9:1 (1978): 27-32.	Zionist ritual has been analyzed as a powerful emotional experience rather than as a purely intellectual exercise. They do not verbally elaborate their beliefs and symbols beyond the level of general statement but, as many ethnographers have discovered, a complex symbolic system can work very well without being accompanied by any exegetic commentary. Faced with this situation the task of the anthropologist is not so much that of relating the use of symbols to their exegesis but rather that of interpreting the expressive use of symbols in terms of the actions and emotions which actors invest in them in the course of ritual. This article treats rituals used to deal with a specific contingency and the media used to transmit the protection: water, ashes, and salt.
Kivowele, J. B. M. "Baptism among the Bena People of Southern Tanzania." International Review of Mission 72:286 (April 1983): 217-21.	The life and culture of a people should not bypassed when the gospel message is presented to them. The gospel must come to people in and through their cultural thought forms in order that they can understand what it means for their lives. Concludes: In order that there could be a holistic witness through baptism to the gospel message, the churches should be prepared to study and analyze the cultural life of people wherever the churches find themselves. This could lead the churches to understand better both the spiritual and material problems of the people and the answers to such problems from the Word of God and from the sacraments. Such answers could prepare Christians to react creatively thereafter to other problems in their environment.
Land, Mitchell. "Communication: Our Old View Demands a New Look." Evangelical Missions Quarterly 25:4 (October 1989): 410-16.	Maintains that our philosophy of communication shapes all of our relationships and determines the success or failure of our work. He proposes a ritual view of communication linking it to communion, community, and commonness. It is not just a transfer of information, but the representation of shared meanings, i.e., ritual. Gives practical advice of how seeing communication as ritual can help us understand and communicate better in another culture.
Lawuyi, Olatunde Bayo. "The Dialogue with the Living: Biography in the Order of a Christian's Funeral Service in Yoruba Society." Journal of Religion in Africa 21:3 (1991): 227-40.	This article intends to fulfill two aims. The first is to present a biography and provide a short analysis of it, with a view to assisting other scholars in the use of this hitherto unexplored source of data. The biography that is analyzed is a written document, part of an elaborate ritual that celebrates the rites de passage of the dead. It is more than simply a vehicle for the dissemination of knowledge, it is also a document of religious value: the concern is for bringing religious values and ideals to the surface of the mind, for integrating them consciously with the personality, in a more explicit and more personal way which can be regarded as a documentation of a certain attitude towards death.
Leaver, Robin A. "Theological Dimensions of Mission Hymnody: The Counterpoint of Cult and Culture." Africa Theological Journal 16:3 (1987): 242-54.	It seems to me that the theological understanding of culture and its relationship to worship lies at the heart of the historical phenomenon of missionary hymnody and also at the center of our contemporary concerns. It is therefore this theological counterpoint of cult and culture that I intend to explore in this paper. I use the term "cult" in its Latin sense of cultus, meaning religious worship, and "culture" in the sense of the way of life or civilization expressed in a national or ethnic style.
Liaw, Stephen. "Ancestor Worship in Contemporary Taiwanese Society and Evangelism of the Chinese." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 181-197. Taichung, Taiwan: Asia Theological Association, 1985.	The problem of ancestor worship is possibly the most crucial issue which Christians in Taiwan must face. Liaw elaborately describes how ancestor worship has been integrated into the lives of the Chinese people in Taiwan. He recalls the lack of appreciation of the early Western missionaries for the Chinese culture and advocates that the Chinese church find its own theology to accommodate important aspects of Chinese culture, while remaining loyal to Jesus Christ. Liaw, who is pastor of a Baptist church in Taichung, explains how he conducts funeral services for his members by "Christianizing" some of the traditional practices of ancestor worship. He says that we must break down the barriers between the gospel and Chinese culture if we want to communicate the Good News of Jesus Christ to the Chinese people.
Lively, Rich. "Understanding God in the Payback System: A Model for Christian Discipleship." Catalyst 24:1 (1994): 54-68.	Uses the ritual process as a starting point for reflection on cross-cultural ministry. Proposes a Christian discipleship model based on the traditional payback system to communicate effectively and facilitate a greater understanding of God and his requirement for believers.
Mulemfo, Mukanda mabonso. "Palaver as a Dimension of Communal Solidarity in Zaire: A Missiological Study on Transgression and Reconciliation." Missionalia 24:2 (August 1996): 129-47.	Since the scope of the encounter between Christianity and African culture(s) is very broad, I limit my missiological reflections to the dialogue between Christianity and culture among the Manianga of Zaire. Many studies have been done on different aspects of Manianga culture, but I have found only passing mention of the practice of palaver, even though it is viewed as the common rejoicing, reconciling and healing institution within the community. This fact motivated me to study palaver, with the aim of describing and analyzing its missiological relevance among the Manianga. I have only chosen to study palaver when it deals with transgression, in other words, when it is part of a reconciling and healing process, aimed at rebuilding or reestablishing the order, security and protection of a community which has been disturbed by sin. In light of the importance of palaver among the Manianga, I believe that the success of the church's mission among them depends on respect for this social and religious reality, In this regard, I demonstrate that palaver is a relevant dimension of the church's missionary mandate among the Manianga.
Mulrain, George M. "Baptism and Belief in Spirits." Caribbean Journal of Religious Studies 7:1(April 1986): 31-40.	Is belief in spirits compatible with baptism? Goes beyond just intellectual assent to ask whether a baptized person can rely or use the spirits, which is happening in folk religions in the Caribbean.
Nasimiyu-Wasike, Anne. "Christianity and African Rituals." In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, ed. by Mercy Amba Oduyoye and Rachel Angogo Kanyoro, 188-92. Ibadan: Daystar Press, 1990.	The group in this workshop was to use Christian perspectives to look at African rituals practiced on women by women. They had to deal with those rituals which are still in use--child-birth rites, puberty rites and widowhood rites. The group was to critically examine what Christianity has been able to do and what it has not been able to do about these African rituals. Do these rituals promote or deter women's development and growth? What are the negative and positive aspects of these rituals? Do these rituals fit in with Christianity? How do we see these rituals through the eyes, of Jesus? Are rituals necessary in our lives today or not?
Nasimiyu-Wasike, Anne. "Christianity and the African Rituals of Birth and Naming." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 40-53. Maryknoll, NY: Orbis Books, 1992.	The tension between African birth and naming rituals is further explored by Nasirniyu-Wasike of Kenya, who links them with Christian rituals of purification and baptism. She sees possibilities of a more positive approach to purification and baptism on the part of the church and calls for dialogue that would bring the two together in a way that would be truly African and Christian.
Nilles, John. "Simbu Ancestors and Christian Worship: Ancestor Worship and Cults of the Spirits of the Dead among the Peoples of the Highlands of Papua New Guinea and Their Compatibility with Christian Rites and Liturgy. Catalyst 7:3 (1977): 163-90.	Overviews of Simbu beliefs and practices and discusses compatibility with Christian beliefs and liturgy together with proposals for adopting certain Simbu beliefs and practices into the liturgy.
Nussbaum, Stan. "Re-Thinking Animal Sacrifice: A Response to Some Sotho Independent Churches." Missionalia 12:2 (August 1984): 49-63.	The main points of the paper are: 1) Independent churches present a new method of worship, with a few proof-texts; 2) Western theologians do not consider the method of any relevance to them, either rejecting it or accommodating it as a culture-bound phenomenon; 3) A closer look shows some valuable cultural insight in the independent church practice, even if the attempt to include this in Christian ritual is not considered completely successful and 4) The Western theologian, or the African theologian of a mission church, is challenged to make a new proposal which goes beyond his old position and the current independent church position. This paper deals with the sacrifice issue, but if the method proves successful there, it should be applicable to many other matters of church doctrine and practice. The independent church challenge, though rarely articulated as a theological system, should help us in the never-ending process of doing our own theology and leading our churches.
Obeng, Emmanuel A. "An African's Reflection on Infant Baptism." Africa Theological Journal 21:1 (1992): 37-48.	Arguments in favor of infant baptism are explored, especially linking of cultural ideals to the practice.
Oduyoye, Mercy Amba. "Women and Ritual in Africa." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 9-24. Maryknoll, NY: Orbis Books, 1992.	Oduyoye, a Ghanaian, writes about West African cultures. She underlines the centrality of religion and ritual and the need to pay particular attention to women's roles other than their biological ones as wives and mothers. She postulates that women's primarily subordinate participation in rituals reflects their roles in society and the church. She maintains the importance of sexuality in understanding personhood and the divinity of God.
Ogungbile, David Olu. "Water Symbolism in African Culture and Afro-Christian Churches." Asia Journal of Theology 12:1 (1998): 157-173.	Explores the relationship between religion and nature (water as the focus) by examining the symbolic and religious significance of water in Yoruba religious traditions and its interactions with, and adaptation by Aladura churches in their therapeutic ritual process.
Okorie, A. M. "African Widowhood Practices: The Igbo Mourning Experience." Africa Journal of Evangelical Theology 14:2 (1995): 79-84.	Okorie explores the mourning experience of the Igbo of Nigeria, as experienced particularly by the widows. He briefly mentions some of the ways in which the biblical teaching should transform the traditional approach to death. Death with all the beliefs and practices surrounding this universal experience deserves more thought in order to know how to bring complete deliverance to God's people held in bondage of fear.
Parshall, Phil. "Contextualized Baptism for Muslim Converts." Missiology 7:4 (October 1979): 501-15.	With modern transportation and communication facilities the world of Islam seems ever more familiar. Yet the lack of sensitive understanding between the world's two largest religions is appalling. One focus of controversy relates to the rite of Christian baptism for Muslim converts. Phil Parshall, veteran missionary to Bangladesh, explores the dimensions of the issue and makes specific suggestions which could defuse the problem.
Perry, Cindy. "'Bhai-Tika' and 'Tij Braka': A Case Study in the Contextualization of Two Nepal Festivals." Missiology 18:2 (April 1990): 177-83.	Contextualization is a vital issue to the young church in Nepal. Rejection of all cultural forms associated with Hinduism may undercut positive values actually compatible with a Christian world view, whereas uncritical acceptance may lead to syncretism. An examination of two Hindu festivals, and how some Nepali Christians are beginning to rethink their participation in the celebrations reveals two forms of contextualization. During Tij Braka, a festival for women, alternate participation in a parallel event has emerged, utilizing compatible forms and giving corrective Bible teaching. At Bhai-Tika, a time of sister-brother worship, the example of one young man demonstrates contextualized participation in the actual event.
Roach, Elizabeth M. "Transformation of Christian Ritual in the Pacific: Samoan White Sunday." Missiology 16:2 (April 1988): 173-82.	Nineteenth-century LMS agents brought to Samoa, along with other elements of Christianity, the festival of Pentecost. In its new home, however, the celebration of this festival was changed from May or June each year to October. More important, in Samoa it is also a ritual of status reversal. This article gives a detailed description of Pentecost, referred to in Samoa as White Sunday or as Children's Sunday, in a Western Samoan village and shows how a Christian festival has been reinterpreted in terms of traditional values and meanings.
Scandrett-Leatherman, Craig. "Ritual and Resistance: Communal Activity in a Church Retreat." Missiology 27:3 (July 1999): 311-31,	In order to nurture respect for all persons in a racist world, Christian discipleship requires powerful resistance. Drawing on the work of Victor Turner, this paper proposes that the communal connectivity of ritual process enhances hegemonic resistance. Rite of passage provides a three-stage process of separation, marginality, and reincorporation that produces communal connectivity in the margin or liminal stage. Andrew Apter indicates that liminality also produces political dynamism. Muslim pilgrimage and church retreats follow the rite of passage structure. The phenomenon and the religious and historical foundation of the Irving Park Free Methodist Church (Chicago, Illinois) retreat is examined beginning with Jesus' dramatic participation in pilgrimage. In the powerful center of ritual liminality, communal connectivity may affect both political reconfiguration and social habit reformation toward resisting hegemonic racism and promoting respect for all persons.
Shaw, R. Daniel. "Every Person a Shaman." Missiology 9:3 (July 1981): 359-65.	An anthropological look at the rituals of the Sarno reveals many bridges that can be used to communicate the gospel within their own context. This case study uncovers valuable universal principles which can be applied in all cross-cultural situations.
Sicard, S. V. "Traditional Initiation and Christian Confirmation." Africa Theological Journal 10:3 (1981): 38-53.	This paper sets out simply to draw attention to just one example of how in the missionary situation, confirmation was made relevant. A careful study of the materials would undoubtedly reveal how the Church throughout the ages has contextualised, or to use a theological term, "incarnated," confirmation in the different situations in which it was at work.
Speers, John. "Ramadan: Should Missionaries Keep the Muslim Fast?" Evangelical Missions Quarterly 27:4 (October 1991): 356-59.	Author answers "Yes" because it may be the best time to make new friends or to develop deeper levels of spiritual relationships.
Sundermeier, Theo. "Death Rites Supporting Life: The Process of Mourning in Africa." Africa Theological Journal 9:3 (1980): 50-64.	The example of mourning rites is used to explore the effect of the rites on the individual; we are, so to speak, looking for the feedback. It starts from the conviction that even in the so-called "small scale societies", in which the feeling of solidarity is much stronger than in the Western large scale societies stamped by individualism and secularization, the individual is not just absorbed by the society but has a unique value and experiences loss and grief, joy and happiness as every Westerner does, although molded by his culture and religion he expresses his feelings in a different way.
Tan, Kim-Sai. "Christian Alternatives to Ancestor Worship in Malaysia." In Christian Alternatives to Ancestor Practices, ed. Bong Rin Ro, 219-224. Taichung, Taiwan: Asia Theological Association, 1985.	Ancestor worship is a very important issue among the five million Chinese who constitute 36% of the total population of Malaysia. Tan encourages Chinese Christians to ostensibly show more respect to their deceased ancestors, particularly at the funeral service, because they are often criticized by non-Christians for their disrespect and a lack of concern for their ancestors. At the funeral service, Tan maintains, a Christian should bow his head in a moment of prayer and meditation before the coffin without participating in heathen religious rituals. Christians must find ways of substituting ancestor worship rituals with Christian alternatives so that they can be more effective witnesses to non-Christians.
Tanouye, Ellen. "Festivals: Celebrating Community, Story, and Identity." In People on the Way: Asian North Americans Discovering Christ, Culture, and Community,ed. David Ng, 177-88. Valley Forge, PA: Judson Press, 1996.	Tanouye, a pastor in a Japanese American congregation, tells in story form how a congregation witnessed of its identity and practiced Christian community through the celebration of an annual festival. Based on the report of a church bazaar ("The Buena Vista Church Bazaar", pp. 43-62 of this book), this story presents the power of festivals to help young and old to know themselves as members of the community who have a unique identity and a common set of values. This chapter reflects Asian North American propensities for story, ritual, roles and responsibilities, communal events, and the transmission of tradition through participation in festival and ritual.
Thomas, Linda E. "Constructing a Theology of Power: Lessons from Apartheid." Missionalia 25:1 (April 1997): 19-39.	This article develops a prolegomenon for a constructive theology of power by using anthropological theory and method to analyze the St. John's Apostolic Faith Mission Church in Guguletu, Cape Town. Special attention is given to the symbol systems used in worship and healing services to reorient the members' social reality. The article contends that AIC members construct rituals for survival and self-invigoration within life-threatening social, economic and political structures. It argues that AIC members produce 'hidden transcripts' (James Scott) or ritual acts of contestation to formulate a theology of power embedded in their life experiences. Ritual is a vehicle used to create a transformative theology of power as a form of 'infrapolitics' that fights against the physical, social, and economic structures that cause death.
Zahniser, A. H. Mathias. "Ritual Process and Christian Discipling: Contextualizing a Buddhist Rite of Passage." Missiology 19:1 (January 1991): 3-19.	The study of ritual process has shown that the liminal phase of a typical rite of passage suspends social structures and provides an anti-structure or sense of community in which formation is facilitated or effected. One such rite accompanying the passage from childhood to adulthood effects this "bonding to meaning" in a particularly striking way. As such it represents a ritual structure particularly useful for the discipling of new or immature believers, particularly, though not exclusively, those from traditional religious backgrounds. The Buddhist Shin Byu ceremony in which Burmese children are formed into adult Buddhists by following the Buddha's own transition from wealth to enlightenment provides a test case for critical contextualization. Can a similarly structured rite of passage for Christian discipling be modeled after some inaugural events in the life of Jesus?