By Miranda K. Hassett

The signal outdoors the conservative, white church within the small southern U.S. city proclaims that the church is a part of the Episcopal Church--of Rwanda. In Anglican Communion in main issue, Miranda Hassett tells the attention-grabbing tale of the way a brand new alliance among conservative American Episcopalians and African Anglicans is remodeling conflicts among American Episcopalians--especially over homosexuality--into international 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 yank Episcopal Church's perceived liberalism and becoming toleration of homosexuality. This ended in dozens of yankee Episcopal church buildings filing to the authority of African bishops. in keeping with large learn, interviews with key individuals 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 problem 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 purely one in all comfort or maybe that the american citizens got the aid of the Africans. in its place, Hassett argues that their partnership is a planned and devoted circulate that has tapped the facility and language of globalization with a view to stream either the yank Episcopal Church and the global Anglican Communion to the suitable.

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FIELDSITES AND DATA SOURCES The American component of my fieldwork consisted of four months with St. Timothy’s Church, a parish in the southeastern United States that broke from the Episcopal Church and placed itself under the authority of the archbishop of Rwanda. I chose St. Timothy’s because I wanted to focus on a parish that had broken from the Episcopal Church in the 16 • Introduction United States and formed new African associations. I contacted the rector, asking permission to do research on the congregation, and he and the vestry agreed to welcome me.

At St. Timothy’s I participated in worship services, prayer groups, discussions, and other events, paying particular attention to the congregation’s self-understanding in relation to the Episcopal Church, the Anglican Communion, the Anglican Church in Rwanda, and American and African Christianity more generally. I also interviewed approximately sixty leaders and members of this congregation face to face and several leaders in other conservative parishes and organizations by phone. In these interviews, I focused on how these individuals see their relationships with Southern churches as solutions to their conflicts with the Episcopal Church.

All the names of individuals quoted in the chapters that follow (as well as the name of St. 40 The atmosphere of division and mistrust surrounding the issues I was concerned with in the Episcopal Church and abroad complicated the issue of citing my consultants. Anthropologists normally use pseudonyms to protect the privacy of the community and individuals studied; the conflictual context of my research made such protection all the more important. For Ugandans to speak frankly about their experiences with American visitors, sponsors, and hosts; for members of a dissident Episcopal parish to talk freely about the details of their long struggle with their former bishop; and for leaders in the dissident movement to discuss matters of past and present strategy that other leaders might not wish disclosed, I had to be able to make assurances about the protection of my consultants’ identities.

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