By Miranda K. Hassett
The signal outdoors the conservative, white church within the small southern U.S. city pronounces that the church is a part of the Episcopal Church--of Rwanda. In Anglican Communion in problem, Miranda Hassett tells the interesting tale of the way a brand new alliance among conservative American Episcopalians and African Anglicans is reworking conflicts among American Episcopalians--especially over homosexuality--into worldwide conflicts in the Anglican church. within the mid-1990s, conservative American Episcopalians and Anglican leaders from Africa and different components of the Southern Hemisphere started to forge ties towards the yankee Episcopal Church's perceived liberalism and transforming into toleration of homosexuality. This ended in dozens of yankee Episcopal church buildings filing to the authority of African bishops. in line with vast learn, interviews with key contributors and observers, and months Hassett spent in a southern U.S. parish of the Episcopal Church of Rwanda and in Anglican groups in Uganda, Anglican Communion in quandary is the 1st anthropological exam of the coalition among American Episcopalians and African Anglicans. The ebook demanding situations universal views--that the connection among the american citizens and Africans is in simple terms one in all comfort or maybe that the american citizens obtained the help of the Africans. as an alternative, Hassett argues that their partnership is a planned and devoted stream that has tapped the facility and language of globalization to be able to circulation either the yank Episcopal Church and the global Anglican Communion to the ideal.
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Extra info for Anglican Communion in Crisis: How Episcopal Dissidents and Their African Allies Are Reshaping Anglicanism
I then turn to the implications of such accusations in the African context, and in Uganda in particular. I describe the general cultural-economic predicament of the Ugandan church and society in relation to American cultural and economic power. I use the case of the controversy over Integrity-Uganda, a Ugandan Anglican gay-rights organization, to explore the dimensions and dynamics of inﬂuence and agency that emerge in Ugandan talk about North/South relationships. —is too stark and simplistic a question in the Ugandan context; and that, in spite of the best efforts of many, the material inequality between Northern and Southern partners in these transnational alliances continues to subtly determine patterns of thought and relationship.
This reﬂects not a bias of my ﬁeldwork but the reality that lay and clerical leadership in both the American and the Ugandan churches is predominantly male. This is less true in the United States, but the American conservative movement is more male-dominated than the church at large. Evangelical Episcopalians do not all oppose women’s ordination, but these churches tend to be more socially conservative and thus maintain a tradition of male spiritual leadership. Female voices, both American and Ugandan, do appear in this book, but almost all are those of laypeople.
In chapter 3, I take up questions of Northern hegemony within this movement as I continue my analysis of Lambeth 1998, exploring Southern views of homosexuality and Lambeth’s other central issue of international debt forgiveness. In chapter 4, I recount the ways in which the Lambeth Conference of 1998 was experienced and portrayed as a North/South battle, despite efforts by organizers to stress themes of global inclusiveness and unity in diversity. I describe and analyze Northern conservative “accountability globalism,” an ideology of global scale ﬁrst fully articulated in talk about Lambeth immediately following the Conference.
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