Journal articles on the topic 'Department of Missionary Education'
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1
Weiler, Kathleen. "Mabel Carney at Teachers College: From Home Missionary to White Ally." Teachers College Record: The Voice of Scholarship in Education 107, no. 12 (December 2005): 2599–633. http://dx.doi.org/10.1177/016146810510701203.
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This article discusses the career of Mabel Carney, head of the Department of Rural Education at Teachers College from 1918 to 1941. Carney was deeply involved with African American and African education, traveling to Africa and the American South, teaching courses on “Negro education,” and working closely with both African and African American graduate students. When she retired from Teachers College in 1942, she was given an honorary doctorate from Howard University for her support of African American education. She died in 1968. Carney is barely mentioned in educational histories of the period. Her life and contributions to African American struggles for higher education reveal a little-known history. But her story also illuminates the instability of conceptions of race, the uneasy positioning of white women reformers, and the ways that progressive white educators’ understandings of race changed in the interwar years in response to broader political events and social movements.
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BELLENOIT, HAYDEN J. A. "Missionary Education, Religion and Knowledge in India, c.1880–1915." Modern Asian Studies 41, no. 2 (January 18, 2007): 369–94. http://dx.doi.org/10.1017/s0026749x05002143.
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Christian missionaries were some of the most influential actors in colonial India. Yet they only began working recently in relation to larger British influence in the subcontinent. Originally banned from the territories of the East India Company for fears of upsetting Indian religious sensibilities, they were allowed to operate after 1843 in parallel with a rising Utilitarian and evangelist fervour in Britain and within particular Company circles; the latter often blurred the distinctions between ‘moral improvement’, civilisation and Christianity. Missionaries were influential in the debate over sati and the subsequent outlaw of its practice. Protestant encounters with Hinduism and Islam were defined by the rhetoric of ‘heathen’ and ‘unbelievers’, as missionaries derided the ‘idolatry’ of Hinduism and ‘bigotry’ of Islam. Some of the first mission schools established were in the Bombay Presidency, Bengal and the Punjab. During this period missionaries ascribed utility to the corpus of western scholarship as an ally against Indian religions. They hoped to ‘prove’ their falsehoods. The primary way to do this was through western education, arguing that western scholarship was saturated with Christian morals and that such ethoses would transform Indians accordingly. This was a period when the symmetry between Christianity and western scholarship was championed by missionaries such as John Murdoch and Alexander Duff. After the Indian Mutiny (1857–8), missionaries were held in check (at least officially) by the colonial state as a means of avoiding upsetting Indian religious sensibilities. Yet, ironically, in northern India missionaries came to be relied upon by a cash-strapped Education Department. They came to dominate education and were credited with doing much to push the frontiers of western pedagogy in their efforts to propagate their faith.
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Amatsimbi, Herberth Misigo, and D. Neville Masika. "Pioneer Friends Harambee Schools in Western Kenya." International Journal for Innovation Education and Research 1, no. 4 (December 31, 2013): 84–94. http://dx.doi.org/10.31686/ijier.vol1.iss4.128.
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Friends African Mission (FAM) set forth an education department to train corps of African teachers- evangelists. The pioneer teacher-evangelists formed the basis of a new Luhyia elite that helped transform Luhyia society. And as education became more relevant in the emerging colonial structure, African Christians began to demand for more schools, learning in English and higher education, at a pace that neither the government nor the missionaries could match. Consequently, African Christians began thinking of establishing government and missionary supported independent schools. The case of the proposed Mbale School and the successive establishment of Chavakali day secondary school illustrate this point. The influence of the Chavakali experiment on secondary education in Kenya was deep and lasting, because it revealed what local self-help could achieve.
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Abramov, Sergey. "Spiritual and moral personal development in a summer children’s camp: from the experience of educational work of students of the department of pedagogy of St. Tikhon’s Orthodox University for the humanities." St. Tikhons' University Review. Series IV. Pedagogy. Psychology 66 (September 30, 2022): 56–66. http://dx.doi.org/10.15382/sturiv202266.56-66.
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The article examines the activities of the Pedagogical Faculty of the Orthodox St. Tikhon's University for the Humanities in the field of leisure pedagogy. The fea-tures of this activity in the context of spiritual and moral education of children are analyzed and the following conclusions are drawn: Various types of practices are an important form of the leisure activity of a future Orthodox teacher in the context of spiritual and moral education of children. Practice programs should be carefully prepared and include both traditional and innovative creative pedagogical approaches. The latter include the creation of an innovative program "The soul must work", the implementation of which was carried out in the conditions of the children's sanatorium complex "Pearl of Russia" in Anapa, which is the base of the summer practice of the pedagogical faculty. The main content of the program was a system of knowledge, skills, attitudes and beliefs aimed at the formation of spirituality, morality in the organization of children's free time. The content of the program was implemented through the missionary and pedagogical system of the children's sanatorium complex "Gemchujyna Rossii" created on the basis of the pedagogical faculty, which included the following functions: Pastoral care, Missionary activity, Scientific and pedagogical activity. This system operated on the basis of a set of educational principles, methods and means of secular and Orthodox-oriented pedagogy based on the factor of a holistic approach in the formation of a child's personality, taking into account religious (spiritual and moral), ethical and patriotic values. One of the main conditions for the successful implementation of the functions of the missionary-pedagogical system was the "mutual action" of all the above-mentioned methods, forms and means, with the obligatory observance of the creative informal approach, the principles of naturalness, cooperation, voluntari-ness, variability and complementarity.The missionary and pedagogical system of the children's sanatorium complex "Pearl of Russia" has been functioning effectively for more than ten years, which determines the right direction of the activity of the pedagogical Faculty of the Or-thodox St. Tikhon's University for the Humanities in the field of leisure pedagogy.
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Chapple, Eve, and Helen Raptis. "From Integration to Segregation: Government Education Policy and the School at Telegraph Creek, British Columbia, 1906–1951." Journal of the Canadian Historical Association 24, no. 1 (May 12, 2014): 131–62. http://dx.doi.org/10.7202/1024999ar.
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This article explores the unique circumstances surrounding the provincial school at Telegraph Creek in northwestern British Columbia, which was initially established for white settler children by Presbyterian missionaries in 1906. Local public school trustees permitted the attendance of Indigenous (specifically Tahltan) children year after year to maintain the minimum enrolment required to receive provincial funding. Combined with an annual tuition grant from the Department of Indian Affairs for the schooling of status Indian children, the Telegraph Creek public school functioned as an integrated school until provincial, federal, and missionary authorities interfered in the 1940s. This paper demonstrates how decisions made by both provincial and Indian Affairs officials leading up to the 1949 cost-sharing agreement to build a new school at Telegraph Creek were far from benign. Indigenous children in northwest British Columbia became the objects of a post-war educational policy that promoted integrated schooling and, ironically, facilitated segregation.
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Molodchikova, Tatiana S. "RURAL SCHOOLS AND INDIGENOUS EDUCATION IN YUCATAN (MEXICO) IN THE 1930S." History and Archives 6, no. 1 (2024): 45–57. http://dx.doi.org/10.28995/2658-6541-2024-6-1-45-57.
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In the early 1930s, the cultural policy of Mexico in relation to the rural population was finally adopted and the main instruments for the consolidation of the post-revolutionary state were determined. The first priority in post-revolutionary Mexico was to carry out a large-scale education reform among the rural Indigenous population. The article considers the key points of the rural schools project in Mexico in the 1930s and the characteristics of its practical implementation in the state of Yucatan. The study of the issue was made possible due to the wide involvement of the archival materials that constitute the fund of the “Department of Rural Schools” of the Historical Archives in the Ministry of Public Education of Mexico, in particular, the methodological works written for missionary teachers, the reports of school inspectors and rural schools directors. The analysis of the office documents from the Mexican Ministry of Public Education demonstrated a discrepancy between the expectations of the education reform as part of the strategy for the integration of the indigenous population, and its practical results. The study of the educational policies of the post-revolutionary Mexican government in the state of Yucatan made it possible to conclude on the passive resistance of the rural population to the new socio-cultural elements in the country, as well as to understand the specifics of the interaction between the different levels of government in the region in the field of education policy.
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Ivanov, Viktor. "PAROCHIAL SCHOOLS ROLE IN TRANSBAIKAL OLD BELIEVERS EDUCATION (THE CASE OF KHASURTA AND UNEGETEI VILLAGES OF TRANSBAIKAL AREA IN THE EARLY XXTH CENTURY)." Socio-economic and humanitarian magazine, no. 2 (May 24, 2024): 154–70. http://dx.doi.org/10.36718/2500-1825-2024-2-154-170.
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The paper examines the history of the creation of rural parochial schools in the Old Believer villages of Transbaikalia at the beginning of the twentieth century using the example of the villages of Khasurta and Unegetei. These villages are notable for the fact that they were formed at the beginning of the 19th century by baptized Buryats of the Khorinsky department, who converted to the Old Believers. They formed a separate clan administration - Kurbinskoe. Analysis of the materials showed that the literacy schools founded in 1903 in two villages of the society, Khasurta and Unegetei, had their own buildings in 1910 and were the only cultural and educational center of the Kurba Valley. With the assistance of missionary Orthodox priests, children of baptized non-Russians and Old Believers peasants were involved in the educational process, increasing the level of literacy among the population. The education system of parochial schools included subjects of a religious nature, but the educational component was not strictly ecclesiastical. Children at school also received natural and humanitarian knowledge. The parochial schools created at the beginning of the twentieth century “survived” the historical stage of the transition of the old pre-revolutionary education system to the new Soviet school. The education system on which the teaching of new schools in the first years of Soviet power was based, for the most part, relied on the traditional teaching methods of the old church school. The paper pays due attention to the work of a rural teacher who, despite everyday difficulties and meager funding, taught rural children to read and write. After the revolutionary events of 1917, the teacher was in the thick of all the affairs of rural activists, helping to transform the lives of rural residents.
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Unar, Narjis, Muhammad Arshad, and Tunio Shahnawaz. "Measuring University Students’ Satisfaction Level on their Courses Experiences." Academy of Education and Social Sciences Review 1, no. 1 (August 31, 2021): 51–61. http://dx.doi.org/10.48112/eassr.v1i1.49.
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The objective of this study is to determine how satisfied students are with the course experiences provided by the learning facilities in Pakistani universities. This study looks into the factors of what they think is important for their learning environment, because students are the key stakeholders of the learning and education system. On the other hand, the missionary objectives of any university is to provide quality education and produce better alumni, because students’ achievements not only contribute to their scholastic development, but also build the reputation of an institution. Therefore, to measure the students’ satisfaction level of their course experiences, a self-structured survey questionnaire was used to collect the required data from students of different departments. A number of 141 master’s level students were identified from a local university. The data illustrated that the students’ satisfaction level in the provision of courses was low on given choices, like motivational characteristics, ICT application, and life-long learning skills; moderately satisfied for development of analytical and reflective thinking skills; and high level of satisfaction on all these elements except choices that have been reported of low importance.
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Lapushkina, Alina. "The History of Togoland Under the British Rule (1914‒1956)." Uchenie zapiski Instituta Afriki RAN 66, no. 1 (March 20, 2024): 93–109. http://dx.doi.org/10.31132/2412-5717-2024-66-1-93-109.
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The article is devoted to the history of British Togoland, in particular, the central part of the Volta region (southeast of modern Ghana). The time frame of the study covers the period from the First World War to the incorporation of the Volta region into the Gold Coast. During the pre-colonial period, the region was a zone of active commercial networks, both in the slave trade and in a wide range of goods, which varied according to local and international demand. The ethnic majority living in the region is the Ewe group of peoples. The transition from the German colonial rule (1890–1914) – a short-term, but fundamentally important factor for the history of the region – led to the need of the Bremen missionaries work adaptation to the new conditions, the formation of Ewe’s own synod and political associations. Until 1957, the inhabitants of the central part of the Volta region tried to defend their right to unite the territory of the former German Togoland and maintain contacts with the Germans. The management of Togoland was also complicated by the location of the colonial government’s main office in the Gold Coast: by 1920s the Bremen missionary schools had already been transferred to the Gold Coast Department of Education, and the United Free Church of Scotland had to act as intermediaries between the British colonial government and German missionaries, most of the time remotely.
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Lazarev, Andrey Borisovich. "On the issue of recreating the former Church of the Presentation of the Lord in the Feldjegersky Corps as a departmental church of the State Feldegersky Service of the Russian Federation." Исторический журнал: научные исследования, no. 4 (April 2024): 1–20. http://dx.doi.org/10.7256/2454-0609.2024.4.70860.
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The study subject is recreation of the former Church of the Presentation of the Lord at the Feldjegersky Corps as departmental church of the Russian Federation Feldegersky Service. The study objects are the works of the researchers studying the Church history, archives and periodicals covering the Church history and the Russian Federation legal acts. The study is relevant because of increasing activities of organizations and individuals aimed at eliminating or changing traditional Russian spiritual and moral values. The issue discussed in this article is a proposed measure for the Russian Federation to counter emerging threats. The article uses the following methods: historical and legal analysis and synthesis, systemic-structural, functional and formallogic approaches. The subject itself presents scientific novelty, as it has not been previously explored by other researchers. The article for the first time accumulates the works of Church history researchers and provides new sources, containing new information about the Church history. The article concludes that it is possible to recreate this Church as a departmental temple of Feldegersky Service and that this meets the interests of the Russian Federation, the Russian Orthodox Church and the Russian Federation State Feldegersky Service, which in this regard would benefit from the interaction, that will enable the latter to expand the program of patriotic, historical and ethical education of its employees. This in its turn will increase the level of historical knowledge, patriotism and compliance with ethical standards and rules as well as standards of official conduct among its employees. The Russian Orthodox Church will be able to legally carry out its missionary activities in the State Feldegersky Service of Russia. For Feldegersky Service employees, the Church will become a place to unite them, transmit traditional spiritual and cultural values, historical traditions, and support them additionally in their official tasks.
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Melber, Henning. "Carl Hugo Hahn, Tagebiicher 1837–1860 (Diaries. A Missionary in Nama- and Damaraland). Edited by Brigitte Lau. Part I: 1837–1845; Part II: 1846–1851. Windhoek Archives Services Division of the Department of National Education, 1984. Pp. xi, 579. No price indicated." Journal of African History 27, no. 2 (July 1986): 405. http://dx.doi.org/10.1017/s0021853700036781.
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Antonov, Konstantin M. "Why does the church need religious studies?" Issues of Theology 2, no. 4 (2020): 576–602. http://dx.doi.org/10.21638/spbu28.2020.404.
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The article, addressed to those involved with church education and science, as well as participants of the religious studies scientific community, offers a set of arguments in favor of the development of academic religious studies as an educational and research practice in higher educational institutions of the Church. The author describes his vision of the problematic situation in the field of scientific disciplines that study religion and indicates the traditional nature of the Church’s appeal to secular humanitarian knowledge. From the point of view of the categories of the ‘existing — ought’ and ‘general — individual,’ the mutual relationship of theology and religious studies as related disciplines is clarified. The author identifies a set of subject areas, specific goals and tasks, of research in the field of religious studies, which are significant for the Church and their potential customers-consumers in the Church. The forms of its interdisciplinary interaction with theological knowledge are discussed. According to the author, religious studies, on the one hand, have their own value, and, on the other hand, they can result in concrete benefits in the analysis of problematic situations that need effective resolution. In this perspective, the subject matter of religious studies is structured in the form of a system of concentric circles: Holiness, manifested in people and artefacts, Church hierarchy (bishops, priests, monks), Church laity, Orthodox by self-determination, traditional religions, non-conventional religiosity, history and the current state of religion in general. In conclusion, the main functions of religious studies knowledge within the framework of Church life are highlighted: research, education, expert consulting, missionary and apologetic. The general characteristic features of this knowledge is proposed. The question is raised about the relationship between the academic and ecclesiastical aspects in the process of obtaining it in the perspective of its validity. The author criticizes the popular idea of “Orthodox religious studies”, discusses various forms of interaction between Church and secular scholars, opportunities for non-authoritarian forms of interaction between the Church hierarchy and the hierarchy within the Church’s scientific community, and justifies the need to increase the number of research and educational religious institutions (departments, research centers) in the Church.
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Ingleby, J. C. "Education as a missionary tool." Transformation: An International Journal of Holistic Mission Studies 16, no. 2 (April 1999): 70. http://dx.doi.org/10.1177/026537889901600208.
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Amasyalı, Emre. "Protestant Missionary Education and the Diffusion of Women’s Education in Ottoman Turkey: A Historical GIS Analysis." Social Science History 46, no. 1 (2022): 173–222. http://dx.doi.org/10.1017/ssh.2021.39.
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AbstractA significant literature demonstrates that the presence of historic missionary societies—especially Protestant societies—during the colonial period is significantly and positively associated with increased educational attainment and economic outcomes. However, we know less about the mechanisms underlying the long-run consequences of institutions, as it is commonly very hard to disentangle direct effects from indirect effects. One clear way to do so, however, is to explore the long-term impact of missionary influence in places in which the direct beneficiaries of missionary education are no longer present. The present article considers one such region, the Anatolian region of the Ottoman Empire. Due to the ethnic violence and population movements at the start of the twentieth century, the newfound Turkish nation-state was largely religiously homogenous. This provides us with a unique situation to empirically assess the long-run indirect effects of Christian missionary societies on local human capital. For this purpose, I present an original dataset that provides the locations of Protestant mission stations and schools, Ottoman state-run schools, and Armenian community schools contained within Ottoman Anatolia between 1820 and 1914. Contrary to the common association found in the literature, this study does not find missionary presence to be correlated with modern-day schooling. Rather, I find that regions with a heightened missionary presence and an active Christian educational market perform better on the gender parity index for pretertiary schooling during both the Ottoman and Turkish periods.
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Tsuranova, Oksana. "The role of N. Ilminsky and S. Rachinsky in the formation of the personality of S. Smolensky." Aspects of Historical Musicology 16, no. 16 (September 15, 2019): 10–25. http://dx.doi.org/10.34064/khnum2-16.01.
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Background. The modern system of national education, including music, is on the path of reorganization and reformation. Creating new educational models, it is useful to refer to the samples, time-tested, created by people whose names are permanently inscribed in the European cultural and historical fund. This confirms the life and work of Stepan Vasilyevich Smolensky (1848–1909) – teacher, medievalist, composer, regent, reformer of the music education system, public and cultural figure, ideologist of the New Direction of Orthodox Music of the late XIX – first half of the XX centuries. The formation of the ideology of the musician-teacher, the approval of his convictions became possible in many ways thanks to the support of two of his contemporaries, outstanding pedagogical figures – N. Ilminsky and S. Rachinsky. Objectives. The purpose of the article is to reveal the personal interaction of S. Smolensky with N. Ilminsky, S. Rachinsky, to appraise the contribution of the latter to the formation and development of his ideological positions, which determined the direction of further professional activity. Methods. The article uses the method of historicism, which allows us to consider the phenomena of artistic culture, enlightenment and education in the dynamics of their formation. Results. The formation of S. Smolensky took place in the Kazan period of life under the influence of Nikolai Ilminsky and Sergey Rachinsky. Nikolai Ivanovich Ilminsky (1822–1891) – orientologist, mission temissionary-teacher, biblical scholar, takes a special place in the biography of Stepan Vasilyevich Smolensky. The scientific works of N. Ilminsky cover a wide area of knowledge, like that: theology, linguistics, foreign translation, pedagogy and missionary work. His scientific studies, their practical implementation, which have not lost their relevance even nowadays, put Nikolai Ivanovich in a row of prominent figures of the Orthodox enlightenment of small peoples of the Volga region, Ural region and Siberia. The merits of N. Ilmisnky belongs to the founding of the first schools for small nations of the Volga region, as well as the teachers’ seminary in Kazan, where S. Smolensky was invited to the post of teacher of singing, history and geography. Church singing was considered in the missionary policy of the government as an important strategic element of introducing baptized aliens to orthodoxy. To this end, S. Smolensky was involved in a large-scale project of translating religious chants into the languages of the national small peoples of the Volga region, which determined the direction of his entire musical and singing work. Fully sharing the beliefs of N. Ilminsky, the young teacher focused on teaching church singing, in the moral and educational significance of which he infinitely believed. The lack of a methodical program for this discipline in public schools made S. Smolensky delve into this area of knowledge, as a result of which he developed the author’s system of teaching the named subject. In his pedagogical activity, S. Smolensky made extensive use of the methodological manuals created by him, which became an indispensable teaching material for future teachers. Here in Kazan, with the assistance of N. Ilminsky was opened a new page in the life of S. Smolensky, his deep immersion in the field of paleographic research. In Kazan, in the period of close cooperation with N. Ilminsky, typical features of S. Smolensky’s future activity were outlined, which received its brilliant application in the next Moscow period of life, during his leadership and reforming the Synodal School of Church Singing and Choir. S. Smolensky called his last teacher Sergei Alexandrovich Rachinsky (1833–1902) – professor and founder of the Department of Plant Physiology, Moscow University, a teacher, corresponding member of the Imperial St.-Petersburg Academy of Sciences. The acquaintance of S. Smolensky and S. Rachinsky occurred on the basis of the folk soil, based on Orthodox ideals. Foresight of judgment and deep knowledge of ancient church chants gave S. Rachinsky the right to take an active part in the scientific and educational activities of S. Smolensky. This confirms the extensive work carried out by S. Smolensky on the harmonization of the main Orthodox chants, undertaken at the insistence of his elder friend. The reforms carried out by S. Smolensky in Moscow and St.-Petersburg were fundamentally based on the education system of S. Rachinsky, aimed at developing the national element. Conclusions. A powerful monolith in the face of the polyglot and the manager N. Ilminsky, set off by the elegance of the artistic, but at the same time «meekly obstinate» nature of the educator-creator S. Rachinsky multiplied to the personality of Stepan Vasilyevich. In turn, the example of the life and work of S. Smolensky set a high tone and indicated a movement vector for many respectable professionals of musicians, teachers, choir masters, and scientists. Faith S. Smolensky, by lifeblood of the folk song and znamenny chant, inspired a wide range of composers, including P. Chesnokov, A. Kastalsky, S. Rachmaninov, A. Grechaninov, A. Nikolsky, N. Golovanov, K. Shvedov, Vik. Kalinnikov and others. Becoming one of the founders of medievalism in the area of church music, S. Smolensky outlined the main components of a scientific search in the history and theory of ortodox church singing, in the course of which A. Preobrazhensky, A. Nikolsky and others. A gifted teacher and organizer, S. Smolensky showed an example of the work of exemplary musical institutions whose school was attended by the greatest choirmaster of the last century: P. Chesnokov, N. Golovanov, N. Danilin, S. Zharov, A. Egorov and others. What has been said gives the right to assert that we can be fruitful in history, provided, like S. Smolensky, we will with intense effort learn from our forefathers, carefully looking at the value of their professional and life experience.
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Bishop, Steve. "Protestant Missionary Education in British India." Evangelical Quarterly: An International Review of Bible and Theology 69, no. 3 (September 12, 1997): 245–66. http://dx.doi.org/10.1163/27725472-06903005.
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The main thrust of the missionaries in British India during the nineteenth and early twentieth century was education. This paper provides an historical overview. The work of Alexander Duff, and the Anglicist-Orientalist debate is examined. A cursory look at higher education and the predominance of Scottish missionaries involved in education precedes an evaluation of the educational strategies by examining the perceived aims and seeing to what extent they were fulfilled. Education both at home and on the mission field reflected the dominant 'old humanist tradition'. However, where home education was education as social control, mission education tended towards education as social transformation. This is reflected in the divergence of the curriculum.
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Doss, Cheryl. "Charting a Course for Missionary Education." Journal of Adventist Mission Studies 7, no. 1 (2011): 18–27. http://dx.doi.org/10.32597/jams/vol7/iss1/3/.
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Morrison, Hugh. "British World Protestant Children, Young People, Education and the Missionary Movement, c.1840s–1930s." Studies in Church History 55 (June 2019): 463–78. http://dx.doi.org/10.1017/stc.2018.11.
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This article considers the evolving relationship between Protestant children, pedagogy and the missionary movement across the British world. From the 1840s, children were a central focus of missionary society philanthropy. By the time of the 1910 World Missionary Conference, missionary and denominational thinkers were consistently highlighting their strategic importance and the need for clear policy that was focused on children's education. This article traces the ways in which this emphasis developed, and the impact that it had among the children involved. It argues that the children's missionary movement was educational at heart, wherein philanthropy and pedagogy went hand in hand. In particular, over the long nineteenth century all the players consistently emphasized the importance of nurturing a ‘missionary spirit’, a notion that was primarily religious in intent but which in practice moved from pragmatic philanthropy to a more formalized emphasis on education and identity formation. The article introduces representative ways by which this was articulated, drawing on examples from a range of British world contexts in which different communities of Protestant children were engaged educationally and philanthropically in very similar ways.
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Bredbeck, Gregory W. "Missionary Positions." Journal of Homosexuality 33, no. 3-4 (August 28, 1997): 139–61. http://dx.doi.org/10.1300/j082v33n03_07.
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Morrison, Hugh. "Protestant Children, Missions and Education in the British World." Brill Research Perspectives in Religion and Education 2, no. 2 (August 25, 2021): 1–122. http://dx.doi.org/10.1163/25895303-12340004.
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Abstract The British Protestant children’s missionary movement of the nineteenth and early- to mid-twentieth century was an educational movement, wherein philanthropy and pedagogy went hand in hand. Bringing an educational lens to bear on this group provides a more cohesive interpretive framework by which to make sense of the various elements than hitherto has been considered. As such, the Protestant children’s missionary movement emerges historically as a much more complex entity than simply a means of raising money or cramming heads full of knowledge. Across a range of geographic settings it acted as: a key site of juvenile religious and identity formation; a defining vehicle for the creation and maintenance of various types or scales of community (local, denominational, emotional, regional, national or global); a movement within which civic and religious messages were emphatically conflated (especially with respect to nation and empire); and in which children both participated in imperial or quasi-global networks of information exchange (especially as consumers of missionary periodicals) and became informed, active and responsive agents of missionary support in their own right.
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Lilly Jeba Karunya, J., and Delphin Prema Dhanaseeli. "Medical Services Rendered by London Missionary Society in Tamil Nadu." Asian Review of Social Sciences 3, no. 2 (November 15, 2014): 21–24. http://dx.doi.org/10.51983/arss-2014.3.2.2748.
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In Travancore, the missionaries of London Missionary Society (LMS) made a significant contribution through their medical services. A native agency for Medical Missions was as important and necessary as for any other department of missionary operations. The medical services rendered by the missionaries of LMS were a boon for the poor and the downtrodden in Travancore. Their Health Ministry slowly broke down the middle wall of partition between the high and the low, the pure and the polluted.
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Renn, Jürgen. "Einstein as a Missionary of Science." Science & Education 22, no. 10 (July 17, 2013): 2569–91. http://dx.doi.org/10.1007/s11191-013-9621-6.
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Hölzl, Richard. "Educating Missions. Teachers and Catechists in Southern Tanganyika, 1890s and 1940s." Itinerario 40, no. 3 (December 2016): 405–28. http://dx.doi.org/10.1017/s0165115316000632.
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This article concentrates on Catholic mission teachers in Southern Tanzania from the 1890s to the 1940s, their role and agency in founding and developing the early education system of Tanzania. African mission teachers are an underrated group of actors in colonial settings. Being placed between colonized and colonizers, between conversion and civilising mission, between colonial rule and African demands for emancipation, between church and government and at the heart of local society, their agency was crucial to forming African Christianity, to social change and to a newly emerging class of educated Africans. This liminal position also rendered them almost invisible for historiography, since the colonial archive rarely gave credit to their vital role and European missionary propaganda tended to present them as examples of successful mission work, rather than as self-reliant missionary activists. The article circumscribes the framework of colonial education policies and missionary strategies, it recovers the teachers’ active role in the colonial education system as well as in missionary evangelization. Finally, it contrasts teachers’ self-representation with the official image conveyed in missionary media.
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Sonea, Cristian. "The Missionary Formation in the Eastern Orthodox Theological Education in Present Day Romania." Transformation: An International Journal of Holistic Mission Studies 35, no. 3 (July 2018): 146–55. http://dx.doi.org/10.1177/0265378818803063.
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The article presents the current missionary formation in the Romanian Orthodox Church. I evaluated the national curricula from the faculties of Orthodox Theology, following the missionary orientated topics in each subject, and I analyzed the curricula of Missiology taught in the faculties.The article underlines the relation between the content of the Missiology curriculum and the historical context in which the Orthodox Church in Romania developed, and it explains why there are both innovative and conservative themes within the curriculum. Finally, the specificities of the orthodox missionary formation in Romania are emphasized, such as the spiritual education, the central place of the liturgy, and the focus on internal mission.
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Bond, Jennifer. ""How I Am Brought into the Light": Representations of Childhood by Missionary Schoolgirls in East China, 1917–1930." Twentieth-Century China 48, no. 3 (October 2023): 250–69. http://dx.doi.org/10.1353/tcc.2023.a905568.
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Abstract: This article explores how missionary-educated Chinese schoolgirls applied childhood pedagogy that they learned at school to what they perceived to be the pressing demands of Chinese nationalism in the early twentieth century. Although there have been many studies of Christian schools in China from the missionary perspective, we know much less about how Chinese women themselves made sense of the education they received at missionary schools. Based on a study of two elite mission schools for girls in Republican-era East China, this article explores how girls applied child-rearing practices, hygiene, and domestic education to the children whom they taught in the vicinities of their schools. Like their missionary educators before them, they carved out new roles for themselves by claiming authority to speak for a downtrodden "other": Chinese children. In doing so, missionary schoolgirls created new knowledge about Chinese childhood in the early twentieth century.
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Chavez, Maribel M., Marsha H. Malbas, Benjamin D. Tiongzon, and Mathea M. Baguia. "Conceptualization of Chavez Cross-Cultural Community Extension Theory." Journal of Sociological Research 14, no. 1 (January 17, 2023): 28. http://dx.doi.org/10.5296/jsr.v14i1.20825.
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This study intends to conceptualize the conglomeration of cultures between the villagers of a Zambian community and the missionary-educators. With the missionary-educators extending their activities in the village for more than a decade, the village people were positively responding. Thus, there was a gradual cultural adaptation. With the constant challenges in basic needs, language -communication between missionary educators and the villagers, cultural differences, and education. The missionary educators strategically intervened the incumbent lives of the villagers in order to update them with the world trends. The activities and effort of the missionary educators were designed formally through projects and programs intervention. The researchers conceptualized the theoretical abstract of the merging cultural practices between villagers and the missionary-educators. Though strategically intentional programmed and created, the missionary learned and the adapted particular cultures of the villagers which maximize their realization about cross-culture.
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Akenson, Donald Harman, and Daniel Murphy. "A History of Irish Emigrant and Missionary Education." Canadian Journal of Irish Studies 26/27 (2000): 136. http://dx.doi.org/10.2307/25515359.
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Doss, M. Christhu. "Religions, Women and Discourse of Modernity in Colonial South India." Religions 13, no. 12 (December 19, 2022): 1225. http://dx.doi.org/10.3390/rel13121225.
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Colonial education and missionary discourse of modernity intensified struggles for continuity and change among the followers of Hinduism and Christianity in nineteenth century India. While missionary modernity was characterised by an emphasis on sociocultural changes among the marginalized women through Christian norms of decency, orthodox Hindus used traditional cultural practices to confront missionary modernization endeavours. This article posits that the discourse of missionary modernity needs to be understood through the principles of Western secular modernity that impelled missionaries to employ decent clothing as a symbol of Christian femininity. It argues that missionary modernity not only emboldened the marginalized women to challenge their ascribed sociocultural standing but also solidified communitarian consciousness among the followers of Hinduism and Christianity substantially. Even though Travancore state defended the entrenched customary practices, including women’s attire patterns, with all its potency through authoritative proclamations, it could not dissuade missionaries from converting the marginalized women to missionary modernity.
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Desser, Daphne. "Fraught Literacy: Competing Desires for Connection and Separation in the Writings of American Missionary Women in Nineteenth-Century Hawai’i." College English 69, no. 5 (May 1, 2007): 443–69. http://dx.doi.org/10.58680/ce20075865.
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Letters and journals of American missionary women in early 19th century Hawai’i express conflicting desires. In some ways, the writers seek connection with the rest of the missionary community and with Native Hawaiians. In other ways, they try to separate themselves from these two groups.
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Shimray, Ramchanso Awungshi. "Anthropological Journey of Education in The Tangkhul Community." Spicer Adventist University Research Articles Journal 1, no. 1 (February 1, 2022): 38–46. http://dx.doi.org/10.56934/sauraj.v1i1.65.
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This paper is a case study of the Tangkhul community, one of the major Naga tribes living in Manipur's Ukhrul district. It emphasizes how English education as a whole sheds light on communities that were "animistic," "barbaric," and "savage." The discussion progresses from the beginning, when English language and literature were introduced to the community by a Scottish missionary named William Pettigrew in 1896, to its current state. The missionary was spreading the gospel, but he had to cultivate the English language and literature in the process, which led to enlightenment. Looking at the current situation, one can realize the refinement that has spread among the Tangkhuls, and that will continue through the English language and literature directly or indirectly.
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Yoon, Insun. "A Study on the Multicultural Literacy Education Using Foreign Missionary’s Narrative of Josun Experience." Korean Society of Culture and Convergence 45, no. 4 (April 30, 2023): 271–80. http://dx.doi.org/10.33645/cnc.2023.04.45.04.271.
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This paper studies the “multicultural literacy education” using the “Josun experience narrative” of foreign missionary. To this end, this paper studies the narrative of Josun culture by foreign missionary. And based on Paul Ricoeur’s mimesis, this paper proposes a writing education that utilizes foreign missionary’s writing of other culture. This proposes the possibility of cultivating multicultural literacy in the process of reading foreign missionary’s writing of other culture and learners writing experience about other culture.
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Morrison, Hugh. "Negotiated and Mediated Lives: Bolivian teachers, New Zealand missionaries and the Bolivian Indian Mission, 1908–1932." Itinerario 40, no. 3 (December 2016): 429–49. http://dx.doi.org/10.1017/s0165115316000644.
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This article places missionary education squarely at the centre of any consideration of European expansion in the modern era. It focuses more specifically on the place of local teachers in Bolivia and their relationship with one evangelical Protestant mission, the Bolivian Indian Mission, which originated in New Zealand in the early 1900s. It takes a non-metropole and a “multi-sited” approach to missions and education. It argues that what we know about Bolivian teachers was mediated through the missionary voice and that these teachers negotiated their lives within a particular missionary space, in which there operated a number of intersecting influences from other sites within the wider imperial or Western network. It aims to both reclaim the identities of Bolivian teachers (focusing on teachers’ identity and function) and to reflect critically on intrinsic methodological and conceptual issues (emphasizing the nature of sources, missionary discourse, the resulting status of Bolivian teachers, and Bolivian agency).
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Li, Taiheng, Yingyi Zhang, and Jun Wei. "The Church Museums’ Evolution of the Idea and Methods of Missionary Work in China: A Study of Tsinanfu Institute." Religions 15, no. 5 (May 13, 2024): 598. http://dx.doi.org/10.3390/rel15050598.
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This study explores the role of church museums represented by the Tsinanfu Institute in the spread of Christianity in modern China. Established in 1887, Tsinanfu Institute, formerly Tsingchowfu Museum, stands as an early pioneer of church museums in China with the mission of spreading Christianity. It has taken exhibition and knowledge dissemination and social education as its core functions, indirect evangelization and expansion of religious influence as its fundamental purpose, and the Chinese way of localization and the promotion of harmonious relations with the community as its important working guidelines. It has established a new operational concept as a “public cultural museum”, realizing the transformation of the church museum from a missionary venue for the intellectuals to a new type of missionary venue for the general public. The development stages of the church museum operational concept represented by Tsinanfu Institute are mainly socialization, education, localization, and the popularization of higher education, which is a microcosm of the development trend of the Christian Endeavour Movement, Social Gospel, and vernacularization thought. Tsinanfu Institute shows significant research value in studying new missionary concepts and exploring the new way of missionary work in the church during the late 19th and early 20th centuries.
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Dashkevich, Ludmila A. "“DIARY OF AN INORODTSY MISSIONARY”: LIFE OF THE KASLI BASHKIR ORPHANAGE INMATES IN THE NOTES OF AN ORTHODOX CLERGYMAN." Ural Historical Journal 76, no. 3 (2022): 161–69. http://dx.doi.org/10.30759/1728-9718-2022-3(76)-161-169.
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The article analyzes educational activities of the Kasli Bashkir Orphanage, established in 1891 by the Ekaterinburg Committee of the Orthodox Missionary Society. The source for the analysis was the “Diary of an inorodtsy missionary”, published in 1911–1913 in the diocesan newspaper. The diary’s author is Archpriest Alexander Stepanovich Miropolsky, who was educated at the missionary department of the Kazan Theological Academy. On the basis of the priest’s diary, the strategy of his educational and missionary activity is determined. Miropolsky, like many other missionaries, was confident in the beneficial power of Christian ideas, the truth of which he tried to convey to the Orphanage inmates. In polemical conversations with Bashkir children, he tried to refute the notion that had developed in the Muslim environment about Christianity as superstition and polytheism and to prove the inconsistency of Islam. The results of Miropolsky’s polemical missionary work among the pupils were minor. His diary tells of only one case of the conversion of a Bashkir teenager to Christianity. It is revealed that the Orthodox clergy of the Ekaterinburg diocese pursued a very cautious policy towards the Muslims of the region. Despite the general line of Russification and Christianization of non-Russian peoples and the sharpness of polemical rhetoric, no coercive actions were allowed to convert Bashkir children to Orthodoxy. The Kasli Bashkir Orphanage can be attributed to the acculturation model of an educational institution. Its inmates were introduced to Russian culture, preserving the identity and faith of their fathers.
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Kolodnyi, Anatolii M. "Missionary in the context of religious realities of Ukraine." Ukrainian Religious Studies, no. 5 (May 6, 1997): 57–58. http://dx.doi.org/10.32420/1997.5.101.
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May 19-20, this year a scientific conference on religious missionary issues in Ukraine took place in Kyiv. Co-organizers of the conference were the International Academy of Religious Freedom, the State Committee of Ukraine for Religious Affairs, the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine. In addition to Ukrainian scholars, religious scholars from the United States, K. Dyurm and D. Little, already known in Ukraine, took part in her work.
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Górski, Jan. "Muzealne zbiory w służbie misji ad gentes." Ruch Biblijny i Liturgiczny 58, no. 2 (June 30, 2005): 151. http://dx.doi.org/10.21906/rbl.590.
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The church from the beginning of its missionary work tried to substantiate it. Among other things, missionaries kept in their archives artifacts which proved the culture of peoples or nations they evangelized. Not only did they try to preserve local culture but also supported its development. The treasures of culture they collected and kept, in time proliferated and created impressive collections, the cataloguing and exhibiting of which served missionary education. The paper commences with showing the contribution of the church to the preservation of culture of evangelized nations, then it elaborates on the animation and educational role of missionary exhibitions and closes with formal and educational aims which should be accomplished by museums and missionary collections.
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Mcwilliam, Erica. "Beyond the Missionary Position: Teaching after Critical Pedagogy." Teaching Education 9, no. 1 (June 1997): 37. http://dx.doi.org/10.1080/1047621970090105.
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Dugal, Alexandria. "Martha Jane Cunningham: A Women’s Missionary Society Pioneer." International Bulletin of Mission Research 42, no. 1 (April 11, 2017): 76–84. http://dx.doi.org/10.1177/2396939317700039.
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By the early twentieth century the Canadian women’s missionary movement had collectively become the largest women’s organization in North America. The Women’s Missionary Society of the Methodist Church of Canada (WMS), established in 1880, founded three girl’s schools in Japan to help meet the need for female education and to evangelize through these students. One of these schools was Shizuoka Eiwa Jo Gakkō of Shizuoka, whose first principal was Martha Jane Cunningham, a WMS missionary from Halifax, Nova Scotia. This article tells her life-story.
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&NA;. "Education Department." Journal of Clinical Engineering 19, no. 5 (September 1994): 331–34. http://dx.doi.org/10.1097/00004669-199409000-00003.
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&NA;. "Education Department." Journal of Clinical Engineering 19, no. 6 (November 1994): 411–14. http://dx.doi.org/10.1097/00004669-199411000-00004.
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&NA;. "Education Department." Journal of Clinical Engineering 20, no. 1 (January 1995): 8–14. http://dx.doi.org/10.1097/00004669-199501000-00004.
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&NA;. "Education Department." Journal of Clinical Engineering 20, no. 3 (May 1995): 194–95. http://dx.doi.org/10.1097/00004669-199505000-00008.
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Kangwa, Jonathan. "The Goodhall-Nielsen Report and the Formation of the United Church of Zambia Theological College." Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 66–89. http://dx.doi.org/10.25159/2412-4265/2001.
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Following resolutions of the World Missionary Conference of May 1948, Norman Goodhall and E. W. Nielsen were assigned by the International Missionary Council to conduct a survey of theological education in southern Africa. The present article discusses the Goodhall-Nielsen report and its recommendations for theological education in Africa. It reflects on how the Goodhall-Nielsen report inspired the formation of the United Church of Zambia Theological College at Mindolo mission station in Zambia. The article traces the development of this college and its search for a paradigm shift in theological education and ministerial formation.
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Marten, Michael. "Imperialism and Evangelisation: Scottish Missionary Methods in Late 19th and Early 20th Century Palestine." Holy Land Studies 5, no. 2 (November 2006): 155–86. http://dx.doi.org/10.3366/hls.2007.0006.
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The article examines Scottish missionary methods in Palestine from the 1880s until World War One. Missionary activity in this context was aimed primarily at the conversion of Jews to (Protestant) Christianity. The methods employed consisted primarily of direct confrontation, provision of education, and the off ering of medical facilities. The article looks at how and why these approaches were taken and the general ineff ectiveness of each method in producing converts. The article also outlines the reaction of local populations and concludes by describing some of the consequences of the Scots' missionary efforts.
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Beyer, C. Kalani. "The Connection of Samuel Chapman Armstrong as Both Borrower and Architect of Education in Hawai'i." History of Education Quarterly 47, no. 1 (February 2007): 23–48. http://dx.doi.org/10.1111/j.1748-5959.2007.00073.x.
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Samuel Chapman Armstrong is well known for establishing Hampton Institute, the institution most involved with training black teachers in the South after the Civil War. It is less known that he was born in Hawai'i to the missionary couple Reverend Richard and Clarissa Chapman Armstrong. His parents were members of the Fifth Company of missionaries that arrived in Hawai'i in 1831. Reverend Armstrong withdrew from the mission in 1848 to become the Minister of Public Instruction. Until Reverend Armstrong's death in 1860, he was the major force behind education for Hawaiians in both missionary and public schools
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Anoszko, Sergiusz. "Calling and preparation for missionary service in the life of believers of the Church of Jesus Christ of Latter-day Saints (Mormons)." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 93–110. http://dx.doi.org/10.14746/amp.2018.23.6.
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Serving on a mission is almost an indispensable part of the image of the adherents of the Church of Jesus Christ of Latter-day Saints, commonly known as Mormons, quasi-Christian new religious movement. The next text attempts to analyse and take a closer look at the theme of calling and preparing for the ministry of being a missionary as an attribute of this Church that was founded by Joseph Smith. Starting from an upbringing in the family and social expectations of the Church’s members through education in the Missionary Training Center, we can follow the vocation path and the creative process of the future Mormon missionary who preach the Gospel in various corners of the world. Missionary ministry is important in the life of each Mormon believer, even those who didn’t serve as a missionary, because it leaves a lasting imprint and affects the minds of the members of this new religious group for the rest of their lives.
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Pollock, David C. "Strategies for Dealing with Crisis in Missionary Kid Education." International Bulletin of Missionary Research 13, no. 1 (January 1989): 13–19. http://dx.doi.org/10.1177/239693938901300103.
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Ouahes, Idir. "Catholic Missionary Education in Early Mandate Syria and Lebanon." Social Sciences and Missions 30, no. 3-4 (2017): 225–53. http://dx.doi.org/10.1163/18748945-03003005.
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This article examines the interaction of Catholic missionary education with the French mandate state in Syria and Lebanon in the 1920s. Taking a short cross-section of the Mandate era, the article argues that Catholic missionaries’ activity in the educational sphere must be considered from a meso-level analysis to complement micro-level focus on school activity and macro-level examination of imperial relations. Such an approach begins by acknowledging the particularity of the Levantine setting, wherein Catholic activity was well embedded into the locale. It also puts into evidence the utility of Catholic educational institutions in the region for the French Mandate state’s priorities. It nevertheless considers the autonomy of these institutions; for instance, the parallel hierarchy that the French Church itself represented, with its independent priorities. Finally, the article considers the significance of inter-imperial rivalry in the Levant leading to these institutions’ empowerment by French mandate authorities.
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Morrison, Hugh. "Theorising missionary education: the Bolivian Indian Mission 1908‐1920." History of Education Review 42, no. 1 (June 21, 2013): 4–23. http://dx.doi.org/10.1108/08198691311317660.
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Carmody, Brendan. "Education for Wellbeing: A Missionary Reservation by Brendan Carmody." Journal of Quality in Health Care & Economics 6, no. 4 (2023): 1–2. http://dx.doi.org/10.23880/jqhe-16000341.
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I grew up in rural Ireland during the 1950s. After primary school, I attended boarding school. Obtaining a secondary education was, at that time, a luxury afforded to only a small number of children in Ireland.