tfreviews a whole does not think. Individuals think, Some of them may be leaders, whilst some others may not be. Leaders make their voices heard. It is important, however, for the suc- ‘cess of any organization or commu- nity that the leaders (such as Max Warren) hear and reflect on the voices of the individuals (such as Roger Hooker) who live and work in the forefront of actual missionary situations. The significance of these private reflections may not be immediately obvious; their reflec- tions may not immediately be ‘turned into actual mission theolo- ales, endorsed by the church or mmission bodies, but over a period of time private reflections have the power to transform the very com- ‘munity within which they arise, before they can transform the peo- ples outside. | think this work isa significant addi- tion to the study of mission theolo- ay. Ics lucidly written and contains the complete scholarly apparatus which the students and teacher alike find extremely useful. I wish sincere- ly that this book were published not just in the UK, but also in India for the benefit of Christians in both these countries. Having said this, | must point out a few minor mistakes, which the author may correct before its publ cation for wider audience. All of these concern the glossary in pages 13-16. Firstly, the term ‘Sunni’ sim- ply means one who follows the ‘Sunna’ (words and the deeds of Muhammad) as contained in the six canonical traditions or the Hadith. Secondly, before Husayn appears, it is the appointment of Abu Bakr as the first Caliph after Muhammad that causes a disagreement between the family of Muhammad and the Ummayads, The members of Muhammad's family naturally wish that ‘Ali, the cousin of Muhammad and the father of Husayn should Reviews have been appointed as the Caliph. Thirdly, the term ‘umma’ does not need to show the hamza. According to the standard practice, the hamza is transliterated only when it occurs in the middle or at the end of a word. This is unlike the alif. The alif in contrast to the hamza is a full consonant hence transliterated irre- spective of where it occurs. David Emmanuel Singh Notes 1 Pike in Mysticism and Philosophical Anolyss, pp. 214-34, Samuel Jayakumar Mission Reader : Historical ‘Models for Wholistic Mission in the Indian Context (Oxford: Regnum International; Delhi: ISPCK, 2002). The exposition of transformation theology and wholistic mission is slowly gaining currency among those involved in social ministries and social action. The understanding of practice of mission as transforma ton is an essential and vital compo- nent of evangelism and social action Historical Models for Wholistic Mission jn the Indian Context explores the ew notions and implications of “mission as tranformation’ and ‘wholistic mission’ in reference to the web of modernity, globilization ‘etc. This work partakes of this trend of thinking and addresses the key elements in Christian mission in a pluralistic society. This book, as Rev. Samuel Jayaku- ‘mar claims, is to help the students and the practitioners of Christian Mission to come to grip with perti nent issues relating to evangelism, social concern, inter-faith dialogue, ‘modernity, globilization, nationalism etc.’ Prof, Samuel Jayakumar is widely known for his path breaking and provocative scholarly works which always excavate new facts to challenge the popular notions regarding Christian mission in India. The "Mission Reader’ under review is an important contribution in the discussion. It provides a thoroughly new dimension and analytical expo- sition of mission work in the overall context of caste-ridden Indian soci- ‘ety as it progresses through the challenges of modernity caused by external influences. This book contains five main chap- ters, useful appendices and an extensive bibiliography. In the first chapter on ‘Historical Models for ‘Wholistic Mission among Subaltern and Dalit communities of Indian Sub-Continent’, Prof. Samuel Jayaku- mar evaluates the mission history vis-a-vis contemporary mission practice among ‘the poor and mar- Binalized communities’. Accordingly the author presents an interesting ‘typology of four main models. A sig- nificant point mentioned in this chapter is that the understanding of ‘mission history in the past is funda- ‘mental to respond to pressures of market economics and media or information technology in the mod- ‘ern world, The author is quite ‘emphatic when he says that to ignore our history and traditions in trying ‘to live meaningfully in the present and plan for the future’ ‘means that ‘we not only lose our roots but also the route’. Hence the four models identified by the author are important inasmuch as they provide a vehicle to under- stand mission history. These four ‘models are: mission as rescue, mis- sion as light, mission as transforma- tion and mission as witness. The first one, mission as rescue, has a scriptural basis, according to the author, It is the mission to rescue souls and rests upon faith in God's deliverance. This mission til the start of the twentieth century was primarily the task of spreading the Transformotion 20/3 July 2003 189tfreviews gospel and helping in the personal salyation of individuals. Mission as rescue also includes those who ‘worked among the poor and mar- ginalized communities. The radical conversion among the Dalit and Subaltern communities has shown that social reform under the Hindu fabric was ineffective. Hence the mission of saving souls also includes, the mission to save people from human misery. Therein lies the social responsibility of missionaries. The author very clearly states this as ‘mission is seen as a matter of ‘winning the lost souls, reaching the unreached, evangelizing the unevan- gelized’. The model of mission as rescue Is not complete in itself as the question of relevance is not addressed by the churches. Secondly, we have mission as light. Here light is used as a symbol of divine presence and salvation. To ‘explicate his arguments, the author cites parallel ideas found in the Indi- an vedas and African religious tradi- tions. Since all systems of Indian philosophy have accorded the pri- macy of place to light, the model of mission as light may, according to the author, be appropriate for mis- sion practice among the non-Chris- tans in general and Hindus in particular. Thirdly, mission as transformation is used in the process of development and progress. However, in the Christian context it means an all round transformation. The author holds that this ‘is a realistic mission model’. By means of this a destruc- tion of ‘evil structures! by the ‘power of the gospel’ could be di cerned. In other words, transforma- tion may be seen as the alignment of human existence with ‘God's vision of society’. The authors identifies the Victorian missionaries of the nineteenth century as pioneers of the transformational model. They ‘gave special attention to establishing 190 Transformation 20/3 July 2003 church communities as that would render possible social harmony. Further, the main instrument of transformation is preaching and hence the missionaries had to evolve a suitable methodology for preaching the gospel in communities that are fragmented by caste, lan- ‘guage, culture and class differences. In most cases of Subaltern commu- nities, preaching had to take cog- nizance of media and then be indigenized ‘A manifestation of this mission model is the emergence of the con- cept of Christian education in India, As a matter of fact, this was acknowledged to be the inner strength of the movement for self- rule in India. A fourth and final model is mission as witness. The testimony of believ- cers has brought about peace and harmony between people. All these four models emphasize the importance of ‘wholistic’ mission which ‘combined evangelism and social concern’. In the second chapter, the author dwells upon the theme of develop- ing new models for a dialogue with rnon-Brahmin Hinduism. This stems from the model of mission as trans- formation which highlighted the understanding of language and cul- ture of indigenous communities. Here the author points out the sig- nificance of the use of Dravidian religious traditions in the dialogue ‘with Dalit and tribal communities. ‘The term Dravidian religion is a dis- putable one. However, this chapter is a comparison of Christian wor- ship and Dravidian worship. Also, Dravidian religions are distinguished from Hinduism. This chapter also deals with the development of new cults. This chapter is a summary of major religions in India and their resemblance to the Christian tradi- tion. The object of this chapter is to stress the point that an inter-reli- gious dialogue is required for the worship of God. The author’s con- clusion that the roots of Indian reli gions are in the first century Christianity would find few takers in the present context of Hinduism and Hindutua ideologies. In the third chapter, Prof. Samuel Jayakumar considers the issue of modernity in India and how Indians are prepared for it. It is also inter- ‘esting to find consider how moder- nity helps the Dalits to attain social and economic progress. This rapid transition from traditional culture toa modern lifestyle is essentially a post-independence development for Indians. In this chapter, the author traces the origins of moder- nity in India, The British Raj and patronage to Brahminical religion and the culture and the interest of western scholars in oriental studies are the key factors in triggering forces of modernity in India, This was forcefully challenged by ‘Ambedkar, who said that the process of modernization through colonialism had caused the entrenchment of oppressed classes. ‘The Dravidian movement and Dalit movement attempted to establish a definite identity as distinct from the Brahminical order. Nevertheless, the Christian missionaries did not aim at a counter-cultural move- ment: it was a cross-cultural approach. Christian identity, as held by the missionaries, was not based ‘on ethnic or cultural identity. What matters is that the Dalit identity involved a ‘relationship with Christ’. This chapter also brings out the positions of Gandhi and Ambedkar in terms of their respective views of tradition and modernity vis-A-vis Dalic identity in the Indian society. ‘The Dravidian movement in the south even took an anti-religious stance in its battle with Brahminical Reviewst/fnews institutions. An important feature of this chapter is its analysis of the manner in which the Dalits negoti- ated modernity in contrast to that of the upper classes. The fourth chapter deals with the impact of modernity and Dalits and the role of the church to help the oppressed classes to adjust to mod- ernization. The author's contention here is that the oppressed commu- nities are liberal and responding to modernity while the Brahmins and the upper class are conservative. In the context of this, the role of ‘church lies in the reconciliation of tradition and modernity. Itis com- mendable that this chapter provides a socio-religious dimension of globi lization sweeping through India today. In his conclusion to this chap- ter, Prof. Samuel Jayakumar suc- cinctly states that, ‘in India, itis reli- gion that promises or inhabits the process of change’. So, the church and the Christians need to under- stand the pressures of economic development as against the expedi- ency of social transformation. In the last chapter, issues concern- ing nationalism, democracy and the under-classes are dealt with. These assume importance as the Hindu nationalist movements have gained political control during the past fifty years after independence, Christian contribution to nationalism is crucial as it has overtones for understand- ing the role of Dalits in the indepen- dent state. Christian responsibility to preserve democractic policy is underscored in the discourse on nationalism. The chapter ends with the optimistic and encouraging ‘observation that the minorities, especially the Dalit Christians do ‘not have to feel that they are oppressed minorities, but they have to think that they are equally citi- zens of this country, so that they could continue to play an important role in nation building. Insights are gained from the models delineated by Samuel as agents of transformation placing it in a chang- ing word order. This book is essen- tial reading for all those who are involved in the work of reconcilia- tion and a theological understanding ‘of wholistic mission. Dr. C. Selvara} Recent theses from the Oxford Centre for Mission Studies The Oxford Centre for Mission Studies, study and resource centre for the International Fellowship of Evangelical Mission Theologians (INFEMIT) facilitates research on mission and ethics to fulfill requirements for master’s and doctoral degrees through the Open University, the University of Wales, the University of Leeds and the University off Utrecht, Holland. The full ist of OCMS theses and abstracts can be accessed on the OCMS website, weww.ocms.ac.uk Doctor of Philosophy degree Odwira and the Gospel:An Exploratory Study of Asante Odwira Festival and its Significance to Christianity in Ghana Frank Kwesi Adams B.D., Mth, (Baptist International Theological Seminary, Ruschlikon, Switzerland) The study of the Odwira festival is the key to the understanding of Asante religious and political life. THeses The festival was established in 1717 by the first Asantehene Osei Tutu and the inauguration was associated with the coming together of various states. Odwira festival was an annual festival where chiefs came together to reaffirm their allegiance to the state under the leadership of the Asantehene. The festival was the way Asante society found its highest religious expression. The study aims to explore the nature of Odwira festival longitudinally; pre-colonial, colonial and post Ghana independence. It brings together differ- ent pieces of evidence from historical sources and explores the religious ideas and values that have survived over these periods of history. These are: the defilement of Asantehene’s ntoro; the purifica- tion of the Golden Stool as a means of purifying Transformation 20/3 July 2003 191Copyright © 2003 EBSCO Publishing