There is then throughout Urapmin Christianity a tension between the way it relates the Urapmin to the white world on the one hand but problematizes that relationship on the other. Jesus is a white who is consistently available and who "sacrificed" himself to redeem the Urapmin's "debts" (terms that are very meaningful to the Urapmin), yet as a divine figure he is also distant in a manner similar to other whites. Christian whites are willing to include Urapmin in their world as students, but they remain the authorities in regard to the religion to which both groups cleave. There is hope that the Urapmin can join equally with whites in Christianity as a community of practice in Sunday morning worship, but their own moral failings and the community troubles to which they lead mean that the Urapmin can rarely reach the standards necessary to achieve this equivalence. In all of these cases, it is clear that Christianity has taken the Urapmin some way down the road to meaningful participation in the white world, but just as clearly it has not yet taken them as far in that direction as they want to go.
(..)
My own use of the phrase to describe the Urapmin's sense of their own responsibility for their failure to participate more fully in the white, global world is not far off, however, because the primary feature of heaven is that it is a place where Urapmin will live with whites and in the manner of whites, and where the world community in which they now work hard to find a foothold will be realized as one in which the Urapmin participate on the same terms as whites.

(Joel Robbins ""When Do You Think the World will End?": Globalization, Apocalypticism, and the Moral Perils of fieldwork in "Last New Guinea"")