Conflict and Conversion: Catholicism in Southeast Asia, 1500–1700

Alberts, Tara

doi:10.1355/sj29-2k

Cited by 7 publications

(8 citation statements)

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“…European-controlled cities maintained much older trading connections, but also generated international links that transformed them into junctures for the dispersal of Christian influences. The development of a Portuguese seaborne empire, the Estado da India, for instance, resulted in new bonds of belief between world areas that had previously been linked only indirectly, if at all ( [22]; [23], p. 121). Though frequently at odds with the Portuguese, the spread of Spanish colonialism into the Americas and the Philippines also created interlocking Catholic connections through which many different influences converged.…”

Section: Christianity Global Influences and "Alpha" Cities In Early mentioning

confidence: 99%

“…The VOC did not formally accept responsibility for missionizing, but it was obligated to maintain "public belief", by which was meant support for reformed Calvinism ( [37], pp. [21][22]. Though rarely enforced, the statutes of Batavia thus laid down that only the Reformed Church had the right to propagate in Dutch-controlled areas and individuals found guilty of flouting this order, whether Christian, Moor or "heathen", could be put in jail, banned or even lose their lives.…”

Section: Christianity Global Influences and "Alpha" Cities In Early mentioning

confidence: 99%

“…Educated in Melaka and at the Jesuit seminary at Goa, Erédia became a cartographer of considerable repute and author of one of the best early accounts of the Malay Peninsula. It is likely that the French Société des Missions Étrangères had the Goa model in mind when two priests established a college in Ayudhya (Siam) in 1664, which trained students not only from Siam but from Tonkin, China, and Cochinchina ( [22], p. 36; [49], p. 208).…”

Section: Globalizing Connectivitiesmentioning

confidence: 99%

“…In mainland Southeast Asia national interests were similarly entangled with the missionizing enterprise. In Vietnam the priests of the Paris-based MEP, for instance, were highly critical of "Portuguese" Jesuit acceptance of baptizing "uninstructed" individuals, while the Jesuits accused their MEP rivals of ordaining Vietnamese clergy who were "ignorant and untrained" ( [22], p. 137). These rivalries were intensified because descendants of liaisons between Portuguese men and local women formed the core of Christian communities in much of Southeast Asia outside the Philippines and the links between Catholicism and Portugal were consequently strong.…”

Section: Globalizing Connectivitiesmentioning

confidence: 99%

“…to avoid implications that Christian conversion meant becoming "Portuguese" ( [63], p. 139). However, the Universalist message was persistently undermined because converts to Catholicism saw even small differences in liturgical style or pronunciation of religious terms (for instance, when Spanish Dominicans replaced Jesuits in Vietnam) as a symbol of different loyalties and even a different religion ( [22], p. 137). Though less intense, rivalries divided the Protestant denominations as well.…”

Section: Globalizing Connectivitiesmentioning

confidence: 99%

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Glocalization and the Marketing of Christianity in Early Modern Southeast Asia

Andaya

2017

Religions

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Abstract:The expansion of European commercial interests into Southeast Asia during the early modern period was commonly justified by the biblical injunction to spread Christian teachings, and by the "civilizing" influences it was said to foster. In focusing on areas where Christianity gained a foothold or, in the Philippines and Timor Leste, became the dominant faith, this article invokes the marketing concept of "glocalization", frequently applied to the sociology of religion. It argues that the historical beginnings of the processes associated with the global/local interface of Christianity are situated in the sixteenth century, when Europe, Asia and the Americas were finally linked through maritime connections. Christian missionizing was undertaken with the assumption that the European-based "brand" of beliefs and practices could be successfully transported to a very different environment. However, the application of these ideas was complicated by the goal of imposing European economic control, by the local resistance thus generated, and by competition with other religions and among Christians themselves. In this often antagonistic environment, the degree to which a global product could be "repackaged" and "glocalized" so that it was appealing to consumers in different cultural environments was always constrained, even among the most sympathetic purveyors. As a result, the glocalization of Christianity set up "power-laden tensions" which both global institutions and dispersed consumers continue to negotiate.

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Section: Christianity Global Influences and "Alpha" Cities In Early mentioning

confidence: 99%

Section: Christianity Global Influences and "Alpha" Cities In Early mentioning

confidence: 99%

Section: Globalizing Connectivitiesmentioning

confidence: 99%

Section: Globalizing Connectivitiesmentioning

confidence: 99%

Section: Globalizing Connectivitiesmentioning

confidence: 99%

See 3 more Smart Citations

Glocalization and the Marketing of Christianity in Early Modern Southeast Asia

Andaya

2017

Religions

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Experiments in Dealing with Epidemics in Seventeenth-Century Siam

Alberts

2021

Asian Med.

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This article uses a study of two epidemic outbreaks of smallpox in late seventeenth-century Siam to interrogate the developing “social meaning” of the disease in Thai society at the time. Through this case study the article examines the problems of translation and the limitations of our source bases for understanding premodern approaches to epidemic management. It suggests ways of reading across various sources to reconstruct how intercultural learning, exchange, and experiment among communities who suffered epidemic disease contributed to global constructions of concepts of disease.

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Catholic Marriage and the Customs of the Country

Luria¹

2017

French Historical Studies

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Catholic missionaries baptized thousands of Vietnamese in the seventeenth century. To strengthen identification with Catholicism, they encouraged converts to marry other Catholics and discouraged traditional polygyny and divorce. However, missionaries complained that Catholics continued to wed gentiles, that they divorced, and that men married multiple wives. So while missionaries celebrated large numbers of baptisms, they worried that they had failed to construct a strong boundary around their religious community. The problem was that their rules were socially disruptive. Even European Catholic countries, such as France, undermined ecclesiastical control of marriage to meet the imperatives of family formation and state building. So too in Vietnam Catholics claimed that, in marrying non-Catholics, practicing polygyny, and allowing divorce, they were only following their laws and the “customs of the country.” Au dix-septième siècle, des milliers de Vietnamiens sont baptisés par les missionnaires catholiques. Afin de renforcer l'enracinement dans la foi catholique, ces derniers encouragent les nouveaux convertis à épouser d'autres catholiques, s'efforçant de décourager la polygamie et le divorce. Mais les catholiques continuent à épouser des non-catholiques, à divorcer, et les hommes à prendre plusieurs épouses. Malgré les très nombreux baptêmes célébrés, les missionnaires s'interrogent sur le succès de leur évangélisation. Les difficultés sont dues au fait que les règles qu'ils tentent d'instaurer vont à l'encontre des mœurs locales. Même les pays de tradition catholique, notamment la France, refusent de laisser à l'Eglise l'entière mainmise sur le mariage, qui peut être affaire d'Etat et touche à la préservation des lignées. De même, au Vietnam, les convertis déclarent qu'en épousant des non-catholiques, en pratiquant la polygamie et en permettant le divorce, ils ne font que suivre leurs lois et les « mœurs du pays ».

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Conflict and Conversion: Catholicism in Southeast Asia, 1500–1700

Cited by 7 publications

References 0 publications

Glocalization and the Marketing of Christianity in Early Modern Southeast Asia

Glocalization and the Marketing of Christianity in Early Modern Southeast Asia

Experiments in Dealing with Epidemics in Seventeenth-Century Siam

Catholic Marriage and the Customs of the Country

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