Escolar Documentos
Profissional Documentos
Cultura Documentos
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helped by the silk route and large scale trade links. Judaism, Hinduism,
Buddhism, Chrlstlanit)4 Islam, they all served as basis of trust that made
distant trade possible worldwide.,
These considerations suggest the need of avoiding generalizations about
Asian Christianity with some specific Asian values as argued by Lee I(uan
Yew, the former prime minister of Singapore and a great champion of the Idea
of "Asian values" His views and policies were kept up by his successors Goh
Chok Tong and Tommy Koh with the Foundation of ASEM and ASEF.
The Indian Nobel laureate Amartya Sen sees in such a defence an exaggerated identification of Asian values with Confucian values, Sen calls our attention to the vastness and diversity of Asia, with no quintessential values which
distinguish the Asians as a group from people In the rest of the world and
which fit all parts of this immensely large and heterogeneous population.
The temptation to see Asia as a single cultural unit betrays a temptation to
follow the traditional Eurocentric perspective. The term 'Orient" which Europe widely used for a long time to mean essentially what Asia means today,
referred to the positional vision of Europe, as it contemplated the direction of
the rising sun.
The advocates of Asian values" have tended to look primarily at East Asia
as the region where such values apply. The generalization about the contrast
between the West and Asia often concentrates on the land to the east of Thailand, referred to as Asian "tigers' but Implies a more ambitious claim that the
rest of Asia is rather "similar:'
Lee Kuan Yew has outlined what he sees as the fundamental difference between Western concepts of society and government and those of East Asia.
By East Asia, he means Korea, Japan, China, and Vietnam, as distinct from
Southeast Asia, which Is mix between the Sinic and the Indian, though Indian
culture itself emphasizes similar values.
In fact, Sen reminds us that even East Asia itself has much diversity, and
there are many variations to be found among Japan, China, Korea, and other
parts of East Asia. Various cultural influences from inside and outside have
affected human lives over the history of this large territory. These influences
still survive in a variety of ways. Houghton Miffhin's Almanac describes the religion of the 124 million Japanese as follows: 112 million Shintoist, 93 million
Buddhist.
Cultures and traditions overlap in regions such as East Asia and even within countries such as Japan or China or Korea, and attempts at generalization
http:IIwwwjcu.eduIfacultyfnietupskIIrI25i/projecuInjiIk...roadIreligion/maIn.htrn
Lee Kuan Yew's speeches and interviews may be consulted online at http://www.Iee-kuart-yew.
corn/
Yo Lay Hwee / Mad Lath, eds. Asia and Europe: Essays and Speeches of Tommy Koh, Singapore.
2000.
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Thotonio R. de Souza
about "Asian values (with forceful and often brutal implications for masses of
people in this region with diverse faiths, convictions, and commitments) cannot but be extremely crude
Even the 2.8 million people of Lee's Singapore have vast variations of cultural and historical traditions, despite the fact that the conformism that characterizes its political leadership and the official interpretation of Asian values
is very powerful at the present.
Amartya Sen cites the eleventh century Iranian writer Alberuni, who came
to India with the invading army of Mahmood of Ghazni and recorded his revulsion at the atrocities committed by the Invaders. He proceeded to study
Indian society, culture, religion, and ideas, and addressed the subject of the
Intolerance of the unfamiliar.
He wrote: "in all manners and usages, [the Hindus) differ from us to such a
degree as to frighten their children with us, with our dress, and our ways and
customs, and as to declare us to be devil's breed, and our doings as the very
opposite of all that is good and proper. But 1 must confess, in order to be just,
that a similar depreciation of foreigners not only prevails among us and the
Hindus, but Is common to all nations towards each other:'
All this serves Amartya Sen to demonstrate the exaggerations in theorizing about tolerance and freedom in the Asian traditions. The championing of
democracy and political freedom in the modern sense cannot be found in the
pre-enlightenment tradition in any part of the world, West or East.
What needs to be Investigated, instead, are the constituents, the components, of this compound idea. These can be found in non-Western as well as
Western societies. It is hard to make sense of the view that the basic ideas
underlying freedom and rights in a tolerant society are exclusively "Western",
and alien to Asia.
Amartya Sen concludes his reflection about the controversy of Asian values
by stating "The recognition of diversity within different cultures is extremely
Important In the contemporary world, since we are constantly bombarded by
oversimple generalizations about "Western civilization," "Asian values;' "African cultures' and so on. These unfounded readings of history and civilization
are not only Intellectually shallow, they also add to the divisiveness of the world
In which we live:"
If we accept that the history of humanity is a history of diasporas that started in the distant pre-historic past from East Africa, and a process of fixation
In distant and varied spaces and climates of this globe, giving rise to different
ethnlclties, we need to get reconciled to the fact that such diasporas, ethniclties and cultural formations necessarily involved conflicts of varying Intensity
'Amartyn Sari, "Human Rights and Asian Values' 21e NewRepublic, July 14-July 21, 1997 http://
www.mtholyoke.eduiacad/ intrei/sen.lflrn
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Teotonio R. de Souza
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as nuisance and even barred from Interfering into imperial schemes. Then goes
on to uphold Christian Mission in the Twentieth Century (Cambridge, 1994) by
Timothy Yates as a model of postcolonial historiography of Christian missions,
because It studies the Christian Missions in our times as predominantly nonWestern, and more Importantly, the book contains only five references to
Imperialism, two references to British, and none to colonialism.
The Church historiography can come In a variety of assorted packages, and
most of them can be appreciated for their Inputs to provide some minutiae that
can help filling some lacunae in known data of local or regional nature.
They can be particularly useful when they use private archives in the form
of diaries, correspondence, mission bulletins, often of ephemeral nature and
with difficult access to scholars. They can serve as good building blocks to
complement, correct and complete the existing accounts of larger scale.
Though we often hear that the Devil lies In the details, God too is present in
the details, as God of small mercies that make the routine of our lives and the
culture of an organization or a communitI4 If we are to believe in the Gospel
statement in Luke 121 that the very hairs of your head are all numbered.
I wish this last remark may serve to alert to the need of not letting the faith
replace the ideology of an agnostic or atheist. There Is no substitute to a critical handling of sources. Non-Christians or non-practising Christian historians
have produced good or even better histories of Christianity than many devout
and practising Christians.
We have seen recently the major work of Dauril Alden about The Making
of an Enterprise: ThB Society offesus in Portugal, Its Empire, and Beyond, 154017S0 focusing upon the financial structure and functioning of the Jesuit Order in the Portuguese empire, and quite a few Interesting insights Into the Jesuit haglography and missionary methods In Asia by Ines Zupanov. 2iopicalized
Christianity of Zupanov is somewhat a parallel to my readings of christianized
karma that keeps worrying the Roman church till today in Its post-Vatican II
openness to inctdturatlon in India. It is an oppenness frought with fear of syrscretisms and of being absorbed by the traditional creeds and rituals,
The historiography of Christianity cannot merely hark back to the teachings of Jesus, but needs to examine how those teachings have been Interpreted
and manipulated along the centuries to serve the Interests of dominant political, social and economic elites or other forces. It Is obvious that the modern
day beneficiaries and sympathizers of that process are likely to resent and disapprove this approach.
Expansion of Christianity has always been advocated as essence of Its mis Dauril Alden, The Maki ng of an E.nterprise:The Society ofJes, I,, Port ua1, its mplraa,rd Beyond
1540-1750. California: Stanford University Press, 1996.
"Ines Zupanov, Missionary Tropics: The Catholic Frontier In India (161h-1 7 ceninries), University
of Michigan, 2005.
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Teotonlo R. de Souza
sion to reach the ends of the earth) incarnated in the cultures It meets, replicating the Incarnation of Jesus. We need to study Christlanities of Asia, not
merely a Christianity in Asia.
The recent attempt by Peter C. Phan at editing Christlanities in Asia in
Blackwell Guides to Global Christianity series' Is most welcome. Particularly
noteworthy Is his observation about Asia as populated by massive number of
believers of religions other than Christianity The Christianity represents an
influential, but insignificant minority.
It does not mean that earlier histories that covered Asian Christianity)
mostly as histories of missions of the Churches in Europe) are no longer relevant. They help to understand the specificities of the Institutions they left
behind and the types of responses that they still evoke. For instance) even in a
small region like Goa, in western India, erstwhile capital of the Portuguese empire in Asia, where different religious orders had carved out different provinces
for their pastoral labours, their specific methodologies are still reflected in the
social, economic and political responses of the local Christian communities.
The Jesuit converts in Salcete province still reflect the cultural and political
militancy In the new federal State of Goa.13
One more caveat about the Inherited models of Church historiography is
about their suffering of the general malaise of colonial historlographies that
reduced the history of Asia (and its regions) to episodes in their national histories. A Goa-born Indian savant, P.D. Kosambi warned the Indian historians
against this malaise, and advised them against It In their professional exercise.
According to him "history must reflect mans [sic] progress at satisfying his
needs In cooperation with all his fellowmen, not the success of a few at satisfying them at the expense of most of their fellow men"14
The Asians need to assume their active role in the globalization, instead of
continuing to feel victimized and at the receiving end. The Catholic Federation
of the Asian Bishops' Conferences born at Taipei (Taiwan) in 1974 has placed
It on record that the history of Christianity was being 'newly returned' to the
Asian peoples themselves.' That is a recurrent point in the thought and texts
of the FABC conferences the vision of a 'new world being born' in Asia since
the end of the colonial period.
The FABC (Federation of Asian Bishops' Conferences) has affirmed time
and again that the church's missionary proclamation and activity must be in
close dialogue with the realities of the continent and must seek to respond to
' Peter C. Phen (ed.) CIsrLstlanlLles in ,4i1a, West Sussex UK: Blackwell Pubi. Ltd., 2011.
i'e, Macau:
Teotonlo R. de Sousa & Charles), Borges (ede) Jcnit.c in hidlai In historical perspecfl
1CM. 1982,
Prakashan Pvt,
D,D.Kosambi, Au Introduction to the Study of indian History. Mumbal: Popular
Ltd., 1975, pp. xii.
'GaudencIo Rosales and CG. Ardvaio (eds.), For all the Peoples of Asia (FABC documents from
1970-1991), N.Y: Orbis Books, 1992, p. viii.
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Thoto&o R. de Souza
Ihe success of the missions? Panikkar tells US, need not have been so meager but for certain factors: In the first place, the missionary brought with him
an attitude of moral superiority and a belief in his own exclusive righteousness.
The doctrine of the monopoly of truth and revelation Is a claim that is alien
and unreasonable to the Hindu and Buddhist mind. Secondly, the association
of Christian missionary work with aggressive imperialism introduced political
complications. National sentiment could not fall to look upon missionary activity as inimical to the country's interests. That diplomatic pressure, extra-territoriality and sometimes support of gunboats had been resorted to in the interests of the foreign missionaries could not be easily forgotten. Thirdly, the
sense of European superiority which the missionaries perhaps unconsciously
Inculcated produced also its reaction. Even during the days of unchallenged
European political supremacy no Asian people accepted the cultural superiority of the West. The educational activities of the missionaries stressing the
glories of European culture only led to the Identification of the work of the missions with Western cultural aggression. Fourthly, the wide variety of Christian
sects, each proclaiming the errors of others, handicapped missionary work. Finally, the growth of unbelief in Europe in the nineteenth century and the crisis
In European civilization, following the Great War of 1914.18, and the October
Revolution, broke whatever spell the different sects of Christianity had among
certain classes of Asians. With the disappearance of European dominance
Christianity assumed Its natural position as one of the religions of Asia and the
missionaries ceased to have any special or privileged position."
A prominent Indian journalist, political analyst and economist, was invited
by the CBCI on the occasion of Its golden jubilee celebration to present his
views at a plenary meeting to review the work of the Church In India. Bishops,
senior clergy and Christian scholars participated in this meeting in Pune, in
Western India, in 1994. The author draws from his personal experience as well
as from reading prominent national leaders, particularly Swami Vivekananda
and Mahatma Gandhi,
Arun Shourie does not fail to mention the impact of Panikkar's Asia and
Western Dominance, specially with reference to the missionary support to the
secessionist groups In Nagaland, Arunachal Pradesh, Manipur, the North-Eastern States of India, through foreign funds and media networks." Shourie Is a
good representative of many political leaders in Asia who see the Christianity
as poet-colonial extension of the Western interests and a source of threat to
" K.MPanikkar, Asia and Western Dominance (1993 reprintl, The Other Books, Kualalumpur,
with a new Preface by Claude Aivares and T.R. de Souza, p.29?. Panikkar was the architect of the
foreign policy of India soon after its Independence, and was the first ambassador to communist
China. His Asia and Westerii Domluasice played an important role In India's decision to ban the
entry of foreign missionaries in india.
"Arun Shourle, MissionarIes In India: Continuities, Changes, Dilemmas. New Delhi: HarperCoiflns
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