Login via Institution. Login with your institution. Any other coaching guidance? Don't have an account? Having highlighted the passage in Foundation and Manifesto of Futurism describing an impromptu nocturnal joy-ride in the country lanes near Milan, the chapter focuses on the epiphanic nature of this experience as the revelation not just of a new aesthetic but a new moral universe and a new secular mysticism. It argues that the Nietzschean bid to overcome nihilism has been projected by Marinetti onto the latest technologies of speed to the point where they are identified with the capacity to overcome the conventional bounds of time and space.
This is followed by an excursus on modernism which interprets it in the light of social anthropology as a mythopoeic, life-asserting response to the threat of radical anomie posed by secularizing modernity. Any other coaching guidance? Don't have an account? Having highlighted the passage in Foundation and Manifesto of Futurism describing an impromptu nocturnal joy-ride in the country lanes near Milan, the chapter focuses on the epiphanic nature of this experience as the revelation not just of a new aesthetic but a new moral universe and a new secular mysticism.
It argues that the Nietzschean bid to overcome nihilism has been projected by Marinetti onto the latest technologies of speed to the point where they are identified with the capacity to overcome the conventional bounds of time and space. This is followed by an excursus on modernism which interprets it in the light of social anthropology as a mythopoeic, life-asserting response to the threat of radical anomie posed by secularizing modernity. Author: Roger Griffin.
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Add to Cart. So when the missionaries began to expound the new code of the commandments, creed, and sacraments the effort was viewed in this light. Compulsory attendance at school for children only reinforced this idea. The Yapese traditional resistance to change continued through the German administration.
Though this administration did not formally support any religion. The people of Pohnpei had the experience of foreign missionaries for half a century, when the traditional leaders gave the nod of approval to the new code expounded by the Spanish Capuchins after a decade of work among them.
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The Yapese traditional leaders withheld approval for nearly four decades and even longer in the outer islands of Yap. The Jesuits without schools to run concentrated on catechesis in expounding the code. This effort did receive the approval of a traditional leader. As on Pohnpei individuals did seek Baptism once traditional approval was extended to the work of the missionaries. The Japanese administration did not support any religion but cordial relations existed between the government and the mission. The people of the Marianas have been in contact with Spain since the days of Magellan and Legaspi.
Vessels on their way to the Philippines stopped briefly in the Rota Roads between Guam and Rota to set a course straight to their destination. By the turn of the century at least two Franciscans from separate ships would spend at least a few months in the islands and take the next ship onto the Philippines. The results were mutually beneficial in that the inhabitants asked for more like them to remain in the islands and accounts of life there were circulated elsewhere. The Jesuits followed this same route to the East from Mexico and in Diego Luis de Sanvitores saw the islands for the first time during a brief stopover.
He returned six years later in at the head of a Spanish colonial expedition to establish both the flag and Christianity in the islands. The approach was to work through traditional leaders. Quipuha, the central figure in Agana, gave land for a mission, accepted Christianity quite early, and eventually was buried in the church of Agana at his death.
There was initial opposition to commoners. But this was overcome in a short time and Christianity became open to all. The path to acceptance of Spanish rule and religion was not acccomplished without great hardships. During the first two decades at least 15 Jesuits and their companions would die as martyrs including Sanvitores. The population declined due to disease and warfare. The position of women was changed from traditional leaders in family and lineage matters to that of preserver of the language, culture, and the newly introduced Christianity.
The women of the islands received the new code of the commandments, the creed, and the sacraments.
The Multiplication of Man: Futurism’s Technolatry Viewed Through the Lens of Modernism
Daily life became the measure of adaptation with some areas of the code receiving less emphasis. In time it became routine for them to consider themselves Christians.
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The Jesuits sent men from the Philippine Province to staff the mission in the Marianas for a century. The numbers varied with the availability of manpower. At the time the supres- sion of the Society of Jesus was promulgated in the islands during there were only three men to serve both Guam and Rota. The Augustinian Recollects succeeded the Jesuits and continued to serve until the end of the next century.
They sent men from their houses in the Philippines and occasionally enlisted the assistance of Diocesean Priests. Ships from different nations visited the island merchantmen, scientific expeditions from Europe, and the whalers from Europe and America. The whalers from New England filled the port of Apra and the capital of Agana on Guam during the early months of the year for over a decade at mid-century.
The life of the islanders was further punctuated by the arrival of dissidents from Spain or the Philippines. They remained there in exile for short periods and some took up permanent residence. During this century the church and state were one entity. Only a handful of clergy were in the islands at the time of the Spanish American War.
In the first American Naval Governor arrived in the islands and brought with him a new policy of the separation of church and state. He made arrangements for the early departure of the Augustinian Recollects.
One lone Chamorro priest was left to assist. Efforts to bring in American clergy did not materialize and a few Spanish Capuchins came from Yap to assist. The naval government20 reluctantly accepted the return in force of the Spanish Capuchins during They repeatedly asked for their replacement by ones from America. This began in and was completed by the late fall of The Spanish Capuchins were established during the later part of the past century in the Philippines.
They sent men from Spain via the Philippines to staff the mission.
Anthony F. C. Wallace Papers :: American Philosophical Society
The Spanish clergy found a strong tradition of Christianity perduring over two and a half centuries. This tradition was at times entrusted to the Jesuits and at other times to the Augustinian Recollects but for the most part always in the hands of the women of the community, who acted to preserve and transmit it, along with their language and culture. The naval government took steps to form a legislature with the power to make recommendations to the Governor. The people of Guam wrote petitions on their choice for Governor and on the matter of citizenship One naval governor took a farsighted stand on some aspects of self-government and the matter of citizenship.
This effort for citizenship bore fruit two decades later in and self-government would be delayed for an additional two decades until Steady State : the situation which existed at the end of the Spanish Administration in June of The Spanish Governor and the Augustinian Recollects received a salary or subsidy from the government. The people of the Marianas saw the church and state as one. Period of Increased Individual : Stress the new naval government took steps to begin the separation of church and state. Civil Marriage and Divorce were introduced and regulations were made to govern the time of the ringing of church bells, and the length of fiesta celebrations.
By some citizens sent a petition to the President of the United States to replace the naval government with a civilian one. Period of Cultural Distortion with only one local priest to care for the entire island. Archivo Historical National , ff Curran, S. Fernandez, James W.
Siegel, Alan R.