Worship and Social Engagement in Urban Aboriginal-led Australian Pentecostal Congregations

Tanya Riches, Ph.D (2017), Fuller Theological Seminary, is Senior Lecturer at Hillsong College, and researches at the Centre for Disability Studies, affiliate of The University of Sydney. She has published various articles and co-edited The Hillsong Movement Examined (Palgrave, 2017)

• List of IllustrationsList of AbbreviationsPart 1Prelude: A Short Political History of AustraliaIntroduction to the Research1 Religion-as-Practiced2 Introduction to Australian National Identit(ies) Today3 Malcolm Calley and the Bundjalung Pentecostals4 Australian Pentecostal Religiosity5 Disciplinary Location6 Overview of the Research1 Learning to Yarn1.1 Researching Colonized Peoples 1.2 My Location: Stumbling Towards Songlines1.3 Agency and Freedom: The Right to Choose Christianity1.4 Participation as a Value of International Development Research1.5 “Yarning”1.6 The Affective Encounter in Yarning1.7 Concluding the Yarns2 A “Corroboree” of Literature2.1 Dialoguing with the Anthropological Resources2.2 Dialoguing with Development Resources2.3 Dialoguing with Theological Resources2.4 The Intersections: Pentecostalism, Poverty, and Development2.5 Concluding The Dancing Circle3 Methodology3.1 Theoretical Foundations: IRCT3.2 Theoretical Foundations: An Appreciative Lens3.3 The Research Questions and Propositions/Hypothesis3.4 Method: Ethnographic Research3.5 Method: Interviews3.6 Data Analysis: Interviews3.7 Research Assumptions and Delimiters3.8 ConclusionsPart 2: Research Findings4 The Aboriginal Pentecostal Network4.1 The Significance of Oral History4.2 Denominational Affiliation4.3 The Three Congregations and Their Leaders4.4 Finding 1: The Urban Australian Pentecostal Network4.5 IRCT and Historical Themes4.6 Conclusions5 “There’s a Christian Welcome here”: Worship Practices5.1 Analyzing a Congregation as an Interaction Ritual Chain5.2 Participant Attitudes Towards Self Determination and Culture5.3 Finding 2: Welcome or Inclusion, and Yarning5.4 IRCT and Cultural Strategies in Worship Practice5.5 Ganggalah Cultural Strategy5.6 POTS Cultural Strategy5.7 Eagle Rock Cultural Strategy5.8 Conclusions on Worship Practices6 Narrating the Self and the Collective6.1 Finding 3a: Affective Spirit Encounter Transforms the Self6.2 Finding 3b: Finding Symbols from Group Narrative6.3 IRCT and Forming Narrative Theologies6.4 Conclusions7 Individual Well-being and Worship7.1 Finding 4: Worship Improves Self-Reported Well-being7.2 IRCT and Individual Well-being7.3 Conclusions regarding Individual Outcomes8 Social Engagement Practices8.1 Finding 5: Social Engagement Programs8.2 Participant Attitudes towards Evangelism and Social Justice8.3 Aboriginal and Torres Strait Islander Community Connections8.4 Finding 6: Missional Strategies for Social Engagement Programs8.5 IRCT and Social Engagement8.6 Conclusions on Social Engagement Practices9 Linking Worship and Social Engagement9.1 Linking Worship and Social Engagement Practices9.2 Congregations as Interaction Ritual Chains9.3 Conclusions about Social EngagementPart 310 Reflecting on Interaction Ritual Chain Theory10.1 Reflecting upon IRCT10.2 Organizational Leaders as Symbols10.3 Congregations as Interaction Ritual Chains10.4 Limitations on the Research10.5 Conclusion11 Final Conclusions11.1 Summary of the Research and Findings11.2 Conclusions11.3 Contributions of this Study11.4 Recommendations to Researchers11.5 Concluding the ResearchAppendix A Interview QuestionsAppendix B Key Church Leader QuestionsAppendix C Experience of the SpiritGlossaryReferencesIndex