By Juliette Koning, Gwenaël Njoto-Feillard
As Southeast Asia reviews extraordinary financial modernization, non secular and ethical practices are being challenged as by no means ahead of. From Thai casinos to Singaporean megachurches, from the practitioners of Islamic Finance in Jakarta to Pentecostal Christians in rural Cambodia, this quantity discusses the ethical complexities that come up while non secular and monetary advancements converge. long ago few a long time, Southeast Asia has obvious turning out to be spiritual pluralism and antagonisms in addition to the penetration of a marketplace financial system and monetary liberalism. supplying a multidisciplinary, cross-regional photo of a zone in the middle of profound swap, this article is a key learn for students of faith, economists, non-governmental association staff, and think-tankers around the region.
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Additional resources for New Religiosities, Modern Capitalism, and Moral Complexities in Southeast Asia
Pertamina Bobol Lewat NCD [Pertamina loses funds through NCDs]. Trust Magazine Online. php Zelizer, V. (2001). Human values and the market: The case of life insurance and death in 19th century America. 146–162). Boulder, Oxford: Westview Press. CHAPTER 3 Beyond the Prosperity Gospel: Moral Identity Work and Organizational Cultures in Pentecostal-Charismatic Churches in Indonesia Juliette Koning Introduction In this chapter I discuss how Pentecostal-Charismatic Christianity affects the self and relations with others within and beyond the religious community.
Studying Pentecostal rituals thus makes it possible to arrive at insights into the sense of self and agency, what I will denote as identity work as well as of community and mission, what I will refer to as organizational culture. The concept of identity work reflects a growing emphasis on the dynamic nature of identity (Coupland and Brown 2012). 1165). Avoiding essentialist notions, in which individuals are held to possess fixed identities, identity work favors the existence of multiple personal identities (Beech et al.
148). This chapter suggests that, in the case of the financing, this postulate needs to be put in perspective. The autonomy of the different levels of the organization posed a real obstacle to the Central Board’s economic initiatives. 584). Following the 2000s episode, the 2005–2010 leadership of Muhammadiyah considered that the organization had to limit itself to its traditional activities of preaching, social support, healthcare and education. Economic development had to be targeted first and foremost toward the mass of members and sympathizers, who, by increasing their income, would support the cause of Muhammadiyah through their donations (Ma’arif 2008).
New Religiosities, Modern Capitalism, and Moral Complexities in Southeast Asia by Juliette Koning, Gwenaël Njoto-Feillard