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Journal articles on the topic 'Missionaries'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Mosko, Mark S. "Missionaries, Apologists, and Anthropologists: Missionaries, Anthropologists, and Culture Change ; Anthropologists and Missionaries." Anthropology Humanism Quarterly 12, no. 2 (May 1987): 53–54. http://dx.doi.org/10.1525/ahu.1987.12.2.53.

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2

Crawford, Nancy, and Helen M. Devries. "Relationship between Role Perception and Well-Being in Married Female Missionaries." Journal of Psychology and Theology 33, no. 3 (September 2005): 187–97. http://dx.doi.org/10.1177/009164710503300304.

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Although women play a significant role in world missions, few studies have been done to ascertain what factors enhance their effectiveness and sense of well-being. This study surveyed 153 married female missionaries to explore how they perceive their overall well-being and missionary role, and whether their perception of their role is related to their sense of well-being. Unexpectedly, responses indicated a need to modify Bowers (1984) Classification of Married Women Missionaries' Roles from four categories into two: “direct worker” or “support worker.” In an analysis of the data using this new classification Direct Workers were found to have a lower level of emotional distress than Support Workers. Additionally, participants' answers to open-ended questions indicated a moderate level of relevance of role issues in their lives as missionaries. Implications of these findings for enhancing married female missionary's well-being and for future research using this new classification are discussed.

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3

Askin, Steve. "Mission To Renamo: The Militarization of the Religious Right." Issue: A Journal of Opinion 18, no. 2 (1990): 29–38. http://dx.doi.org/10.1017/s1548450500003887.

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A century ago, Cecil Rhodes told a Dutch Reformed missionary’s mother that “your son among the natives is worth as much to me as a hundred policemen.” He was referring, of course, to the role many missionaries played in turning Christianity into an ideology which could be used to convince Africans not to resist white domination.Rhodes’ modern-day successors—South Africa’s white rulers and their allies—have gone one dangerous step further. For them, it is not enough to use the church as a kind of ideological cheering section for white domination. Instead they are quite literally using pastors and missionaries as soldiers and policemen.

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4

Askin, Steve. "Mission To Renamo: The Militarization of the Religious Right." Issue 18, no. 2 (1990): 29–38. http://dx.doi.org/10.1017/s0047160700501103.

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A century ago, Cecil Rhodes told a Dutch Reformed missionary’s mother that “your son among the natives is worth as much to me as a hundred policemen.” He was referring, of course, to the role many missionaries played in turning Christianity into an ideology which could be used to convince Africans not to resist white domination.Rhodes’ modern-day successors—South Africa’s white rulers and their allies—have gone one dangerous step further. For them, it is not enough to use the church as a kind of ideological cheering section for white domination. Instead they are quite literally using pastors and missionaries as soldiers and policemen.

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5

Smit, Lizelle. "Medical work and Nyasaland missionaries." Stellenbosch Theological Journal 8, no. 3 (May 17, 2022): 27–49. http://dx.doi.org/10.17570/stj.2022.v8n3.a2.

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Pauline Pretorius, born Murray, worked as a Dutch Reformed Church [DRC] mission doctor in Nyasaland (now Malawi) from 1928â€“1976, but little has been written about her life and extraordinary career. A disproportionate number of books and articles have been published by or about male DRC missionaries in Nyasaland, while womenâ€™s stories have been overlooked. This article discusses the significant contributions made by Dr Pauline Murray to improve healthcare practices for women and children in Nyasaland and her efforts to train local midwives in Mlanda, Nyasaland, from 1928â€“1941. This article argues that recovering female missionariesâ€™ stories is important and suggests that Murrayâ€™s work in Nyasaland can be read as an example of a medical missionary who considered her work an â€œact of service to othersâ€. Many descendants of Andrew Murray Sr worked as (medical) DRC missionaries in Nyasaland and, although this article focuses on the life and work of Pauline Murray, mention is made of the notable contributions made to the field of medicine by members of the extended Murray family.

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6

Encarnación, Omar G. "Tocqueville’s Missionaries." World Policy Journal 17, no. 1 (2000): 9–18. http://dx.doi.org/10.1215/07402775-2000-2005.

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7

Flacks, Marc. "New Missionaries." Boom 4, no. 4 (2014): 54–63. http://dx.doi.org/10.1525/boom.2014.4.4.54.

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Featuring a wide cast of players, from small-scale family-owned operations to large corporate enterprises, Flacks reports on contemporary olive oil production in California, presenting historical information, photos, and legislative testimony. Recent efforts to establish a mature California olive industry and standards, including those of the UC Davis Olive Center, the California Olive Oil Council, and state Senator Lois Wolk are described. The involvement of Spaniards in California olive oil production, from the earliest days of the state’s history, to current efforts to expand super high density olive groves, is highlighted.

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8

G.M.D. "Franciscan Missionaries." Americas 51, no. 4 (April 1995): 580–81. http://dx.doi.org/10.1017/s0003161500023117.

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9

Kulick, Don. "Advertising Missionaries." American Anthropologist 100, no. 3 (September 1998): 774–75. http://dx.doi.org/10.1525/aa.1998.100.3.774.

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10

Lundby, Knut, and Daniel Dayan. "Mediascape missionaries?" International Journal of Cultural Studies 2, no. 3 (December 1999): 398–417. http://dx.doi.org/10.1177/136787799900200307.

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11

Ottaway, Marina. "Reluctant Missionaries." Foreign Policy, no. 125 (July 2001): 44. http://dx.doi.org/10.2307/3183326.

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12

Nehrbass, Kenneth, and David Dunaetz. "A multiple motives theory of church and missionary relationships." Missiology: An International Review 46, no. 4 (October 2018): 388–406. http://dx.doi.org/10.1177/0091829618798335.

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This grounded theory study examines the motives for relationships between local churches and missionaries: What motivates churches to enter into a relationship with a missionary, to continue this relationship, and to end it? Similarly, what motivates missionaries to begin, continue, or end relationships with a local church? We used purposive stratified sampling to select 17 missionaries and church mission leaders to interview for this study. We performed semi-structured interviews with both groups to discover their understanding of why they form, maintain, and dissolve relationships with each other. Multiple motives influenced all participants. These motives can be broadly categorized as either relationship-focused motives or task-focused motives. Furthermore, the task-focused motives can either be centered on specific goals shared by churches and missionaries (e.g., starting a reproducing church among a specific people group) or on specific processes (e.g., evangelizing or feeding the poor). Although all participants had multiple motives, each participant emphasized some motives over others. The motives present in each party influence many aspects of their relationship, including their communication, financial involvement, and the purpose of the church’s short-term mission trips to the missionary’s setting. In contrast to social exchange theory which provides a framework to understand conditions under which a relationship will be maintained or ended, the multiple motive theory of church and missionary relationships goes further; it describes specific motives that exist which influence whether a relationship begins, continues, or ends.

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13

Jaffarian, Michael. "Are There More Non-Western Missionaries Than Western Missionaries?" International Bulletin of Missionary Research 28, no. 3 (July 2004): 131–32. http://dx.doi.org/10.1177/239693930402800309.

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14

Xuliang, Sun. "Espionage, Adultery, and Witchcraft: Rumor and Imagination Transplant in the Anti-Catholic Persecution of Late Ming China." SAGE Open 11, no. 4 (October 2021): 215824402110587. http://dx.doi.org/10.1177/21582440211058724.

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Catholic missionaries have suffered numerous persecutions since their arrival in Ming China in 1583. Rumors which functioned either as the causation or as the main content of the accusations against Catholic missionaries played a vital role in the rise and development of anti-Catholic movements in Late Ming China. In terms of the contents, these rumors can be divided into three categories: rumors accusing missionaries of conducting espionage activities in China, rumors accusing missionaries of having sexual misconducts with local women, and rumors accusing missionaries of performing sorceries. Besides, different images of missionaries were created in these rumors, including spies dispatched by Portuguese from Macau, human traffickers, children-eaters, adulterers, sorcerers, and heretics. The initiation, circulation, and manipulation of these rumors and the construction of different negative images of Catholic missionaries are not only products of the imagination transplant mechanism, but also attempts of anti-Catholic opponents to “stigmatize” missionaries and construct the heterodox-teaching image of Catholicism.

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15

Drønen, Tomas Sundnes. "A Missionary Discourse on Conversion: Norwegian Missionaries in Adamawa, Northern Cameroon 1934–1960 Un discours missionnaire sur la conversion. Les missionnaires norvégiens à Adamawa, Nord Cameroun, 1934–1960. Eine missionarische Erklärung der Bekehrung. Norwegische Missionare in Adamawa, Nordkamerun 1934–1960 Un discurso misionero sobre la conversión. Misioneros noruegos en Ada mawa, norte del Camerún 1934–1960." Mission Studies 24, no. 1 (2007): 99–126. http://dx.doi.org/10.1163/157338307x191598.

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AbstractThis article seeks to shed light on a much-debated question in the history of mission and anthropology: What is the nature of religious conversion? rough archive studies of the literature produced by the Norwegian missionaries in northern Cameroon from 1943 to 1960 the author shows how the missionaries interpreted religious conversion. The missionary discourse on conversion was biased in a specific theological and cultural environment, yet it was open for negotiations with the encountered population. The missionaries used biblical images to describe conversion to Christianity that were coherent with the cultural practices of both the missionaries and the groups that accepted the message of the missionaries in order to describe conversion to Christianity. Biblical images that corresponded with the cultural practice of groups that did not accept the missionaries are, however, absent from the material. A Western Protestant discourse presented spiritual and social oppression, ignorance, sickness, and lack of moral behaviour as obstacles the Africans had to be liberated from in order to be converted to Christianity. The missionaries, lacking knowledge about the social and religious organisation of traditional society, interpreted the "spiritual oppression" as "heathendom," and interpreted it according to their own theological paradigm. The reactions of the local population to this civilising mission made the missionaries modify their approach in order for their project to fit the agency of the new Christians in northern Cameroon. Cet article cherche à éclairer une question très débattue en histoire de la mission et en anthropologie : quelle est la nature de la conversion religieuse ? Étudiant les archives de la littérature produite par les missionnaires norvégiens au Nord Cameroun, de 1943 à 1960, l'auteur montre comment les missionnaires ont interprété la conversion religieuse. Le discours missionnaire sur la conversion a été biaisé par un environnement théologique et culturel spécifique, tout en étant ouvert à la négociation avec les populations rencontrées. Pour décrire la conversion au christianisme, les missionnaires ont utilisé des images bibliques cohérentes avec les pratiques culturelles et des missionnaires et des groupes qui acceptèrent leur message. Les images correspondant à la pratique culturelle des groupes n'ayant pas accepté les missionnaires sont cependant absentes du matériel étudié. Un discours occidental protestant présentait l'oppression spirituelle et sociale, l'ignorance, la maladie et le manque de comportement moral comme des obstacles dont les Africains devaient être libérés pour se convertir au christianisme. Manquant de connaissance sur l'organisation sociale et religieuse de la société traditionnelle, les missionnaires interprétèrent l'oppression spirituelle comme « paganisme » et lui donnèrent le sens du paradigme théologique qu'ils comprenaient, celui du christianisme occidental. Les réactions de la population locale à cette mission civilisatrice ont poussé les missionnaires à modifier leur approche de façon à ce que leur projet rentre dans les schémas des nouveaux chrétiens du Nord Cameroun. Dieser Artikel versucht, eine vieldiskutierte Frage in der Geschichte von Mission und Anthropologie zu beleuchten: Welcher Natur ist die religiöse Bekehrung? Durch Archivstudien der Literatur, die norwegische Missionare in Nordkamerun zwischen 1934 und 1960 produzierten, sucht der Autor zu zeigen, wie die Missionare die religiöse Bekehrung interpretierten. Die missionarische Erklärung wurde durch eine spezifische theologische und kulturelle Umgebung beeinflusst, war aber auch offen für Verhandlungen mit der Bevölkerung vor Ort. Die Missionare verwendeten für die Bekehrung zum Christentum biblische Bilder, die mit den kulturellen Praktiken sowohl der Missionare wie auch der Gruppen übereinstimmten, die die Botschaft der Missionare annahmen. Biblische Bilder solcher Gruppen, die die Missionare nicht annahmen, finden sich allerdings im untersuchten Material nicht. Ein westlich protestantischer Diskurs stellte die spirituelle und soziale Unterdrückung, Unwissenheit, Krankheit und das Fehlen moralischen Handelns als Hindernisse dar, von denen die Afrikaner befreit werden mussten, damit sie zum Christentum bekehrt werden konnten. Die Missionare, denen die Kenntnis der sozialen und religiösen Struktur der traditionellen Gesellschaft fehlte, interpretierten die ,,spirituelle Unterdrückung" als ,,Heidentum", in Übereinstimmung mit einem theologischen Paradigma, das sie kannten, nämlich das westliche Christentum. Die Reaktionen der Bevölkerung vor Ort auf diese Zivilisierungsmission führten dazu, dass die Missionare ihren Zugang veränderten, damit sich ihr Vorhaben in das Handlungsmuster der jungen Christen in Nordkamerun einfügen konnte. Este artículo intenta aclarar un tema muy discutido en la historia de la misión y antropología: ¿Cuál es la naturaleza de la conversión religiosa? A través de estudios de archivos de la literatura producida por misioneros noruegos en el norte de Camerún entre 1934 hasta 1960 el autor muestra cómo los misioneros interpretaron la conversión religiosa. El discurso misionero de la conversión fue influenciado por un ambiente teológico y cultural específico, aunque fue abierto a negociaciones con la población que se encontró. Los misioneros usaron imágenes bíblicas para describir la conversión al cristianismo que eran coherentes con las prácticas culturales tanto de los misioneros como de los grupos que aceptaron el mensaje de los misioneros. Por el contrario, no entraron en el material las imágenes bíblicas que correspondieron con la práctica cultural de grupos que no aceptaron a los misioneros. El discurso protestante occidental presentó la opresión espiritual y social, la ignorancia, la enfermedad y la falta de comportamiento moral como los obstáculos de los que se debía liberar a los africanos para que se los pudiera convertir al cristianismo. Los misioneros, en su desconocimiento de la organización social y religiosa de la sociedad tradicional, interpretaron la "opresión espiritual" como "paganismo" y lo interpretaron de acuerdo con un paradigma que ellos sí comprendieron: el cristianismo occidental. Las reacciones de la población local a esta misión civilizadora llevaron a los misioneros a modificar su acercamiento para que su proyecto pudiera integrarse mejor en la actuación de los nuevos cristianos del norte de Camerún.

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16

Afra Mendes de Araújo, Melvina. "Missionaries and Guerrilas." Novos Estudos - CEBRAP 40, no. 3 (December 2021): 481–95. http://dx.doi.org/10.25091/s01013300202100030008.

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To extinguish the Mau Mau, a movement driven by land issues that marked Kenya, the colonial government declared a state of emergency in 1952, creating villages to which the Kikuyu population was displaced, as well as detention camps for the guerrillas. Therefore, it is worth analyzing the relationships amongst Consolata missionaries and the Mau Mau guerrillas, which led to an approximation between these missionaries and the Kikuyu.

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17

McGee, Gary. "Book Review: Missionaries." Missiology: An International Review 21, no. 3 (July 1993): 354–55. http://dx.doi.org/10.1177/009182969302100317.

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18

Watanabe, Kazuhito. "Dependents and Missionaries." Journal of African Studies 1999, no. 54 (1999): 19–34. http://dx.doi.org/10.11619/africa1964.1999.19.

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19

Nazir-Ali, Michael J. "Book Review: Missionaries." Theology 94, no. 757 (January 1991): 51–53. http://dx.doi.org/10.1177/0040571x9109400109.

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20

Lim, Ruby. "Cannibals and missionaries." ACM SIGAPL APL Quote Quad 23, no. 1 (July 15, 1992): 135–42. http://dx.doi.org/10.1145/144052.144106.

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21

Meade, Teresa, and Marcos Cueto. "Missionaries of Science." Hispanic American Historical Review 75, no. 3 (August 1995): 514. http://dx.doi.org/10.2307/2517290.

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22

Meade, Teresa. "Missionaries of Science." Hispanic American Historical Review 75, no. 3 (August 1, 1995): 514–15. http://dx.doi.org/10.1215/00182168-75.3.514.

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23

Reimer, Michael. "Converting the Missionaries." Diplomatic History 35, no. 1 (December 27, 2010): 47–50. http://dx.doi.org/10.1111/j.1467-7709.2010.00916.x.

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24

HORLEMANN, BIANCA. "The Divine Word Missionaries in Gansu, Qinghai and Xinjiang, 1922–1953: A Bibliographic Note." Journal of the Royal Asiatic Society of Great Britain & Ireland 19, no. 1 (January 2009): 59–82. http://dx.doi.org/10.1017/s135618630800905x.

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Between 1922 and 1953, the German-Dutch Catholic Congregation Societas Verbi Divini, SVD, also known as the Divine Word Missionaries or Steyl Missionaries, sent approximately 90 missionaries to Northwest China. During these three decades, the Divine Word Missionaries established some 30 missionary stations (plus about 100 out-stations) in Gansu, Qinghai and Xinjiang.

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25

Moon, Steve Sang-Cheol. "Missions from Korea 2017: The Fourth Industrial Revolution and Missions." International Bulletin of Mission Research 41, no. 2 (February 20, 2017): 121–27. http://dx.doi.org/10.1177/2396939317693991.

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The missionary movement in Korea is growing steadily in terms of the number of missionaries. At the end of December 2016, a total of 21,075 Korean missionaries (1.95 percent more than a year previously) were working under 156 mission agencies in 153 countries. For the most part, Korean missionaries lack significant knowledge of the Fourth Industrial Revolution, but the missionaries who are familiar with it typically understand that its impact on missionary service will be profound. For some, it is an opportunity; for others, a threat—which one, depending on how well missionaries and Christian workers are prepared for it.

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26

Rich, Jeremy. "That They All May be One?" Social Sciences and Missions 29, no. 1-2 (2016): 66–92. http://dx.doi.org/10.1163/18748945-02901017.

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In the late 1960s and early 1970s, Congolese pastor Jean Bokeleale’s church union movement divided US Protestant missionaries. Bokeleale’s goal of uniting all Congolese Protestant churches was sanctioned by Congolese leader Mobutu Sese Seko, and Bokeleale relied on cultural nationalist arguments to criticize missionaries who opposed his aims. Liberal missionaries gave financial assistance to Bokeleale and criticized evangelicals opposed to church union. Evangelical missionaries denounced Bokeleale as a demagogue, similar to Western criticism of Congolese prime minister Patrice Lumumba. This essay examines how missionary discussion of Bokeleale reveals debates over the role of missionaries in an independent Congo.

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27

Jagriti and Madhumita Sengupta. "Health, Religion, and Politics: Re-assessing the Role of Christian Missionaries in Colonial Assam." Mission Studies 41, no. 1 (March 5, 2024): 3–30. http://dx.doi.org/10.1163/15733831-12341942.

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Abstract Most studies of Christian missionaries in British Assam have focused on their role in promoting Christianity or education, not to mention their contributions to the development and standardization of local languages. There has been a singular lack of studies concerning the immense contributions made by the missionaries in setting up a healthcare infrastructure in the region. This absence has further distorted the debate on whether the missionaries operated as independent agents or as auxiliaries of the state. This paper dwells on the medical work carried out by the missionaries in British Assam and contends that the missionaries fulfilled multiple roles and functions in the province. We argue that the significance of the work of the missionaries is enhanced by the utter neglect of healthcare by the colonial state in the frontier region.

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28

Koo, Hyunwoo. "MISSIONARIES AND COLONIALISM: The Nineteenth Century British and Contemporary Korean Missionaries in Zambia." MAHABBAH: Journal of Religion and Education 1, no. 2 (July 15, 2020): 1–19. http://dx.doi.org/10.47135/mahabbah.v1i2.2.

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There are about ten Korean missionaries in Zambia, which is Christianized since experiencing colonial era under Western Christians. This situation brings a question regarding to their uniqueness compare to the nineteenth-century-British missionaries: how are these Korean missionaries distinct from Western evangelists and what has shaped this difference? To answer the question, this article compares several groups of missionaries by consulting historical records, established literature, and interviews produced by author. Especially, voices from the Korean missionaries in Zambia reveal the distinctiveness of themselves as the people who share the experience of living under colonial rule, and suggest their role within Zambian Christianity and society.

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29

HIGHAM, C. L. "Saviors and Scientists: North American Protestant Missionaries and the Development of Anthropology." Pacific Historical Review 72, no. 4 (November 1, 2003): 531–59. http://dx.doi.org/10.1525/phr.2003.72.4.531.

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Few historians of anthropology and missionary work examine the relationship of Protestant missionaries with nineteenth-century anthropologists and its effect on anthropological portrayals of Indians. This paper poses the question: Does it make a difference that early anthropologists in Canada and the United States also worked as Protestant missionaries or relied on Protestant missionaries for data? Answering yes, it shows how declining support for Indian missions led missionaries to peddle their knowledge of Indians to scholarly institutions. These institutions welcomed missionaries as professionals because of their knowledge, dedication, and time in the field. Such relationships helped create a transnational image of the Indian in late nineteenth-century North American anthropology.

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30

Rinawaty, Rinawaty, and Hannas Hannas. "Christian Misionaries Responsibilities in Preaching." Journal DIDASKALIA 2, no. 1 (April 17, 2019): 6–18. http://dx.doi.org/10.33856/didaskalia.v2i1.100.

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Preaching the Word of God or sermonizing is God's commandment which must be done by every believer. Missionaries are people who are specifically called to convey the truth of the Word of God, through sermons, Bible study and living testimonies that glorify God. Missionaries experience obstacles in preaching because of many factors, such as: lack of mastery in hermeneutic and homiletical skills and ignoring the communication skill. Therefore the text assessment will be shallow and its relevance at the present time has not been well delivered. Those limitations must be the missionaries’ main concern besides spiritual qualifications that are equally important. The research found several important things, such as: the right definition for Christian missionaries, Christian missionaries’ responsibilities and Christian missionaries’ preaching in the perspective of a communication skill. This research was conducted in qualitative methods that provide descriptions and histories with social sciences, theology, communication approaches.

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31

Bagley, Robert W. "Trauma and Traumatic Stress among Missionaries." Journal of Psychology and Theology 31, no. 2 (June 2003): 97–112. http://dx.doi.org/10.1177/009164710303100202.

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Research was conducted to determine the extent and nature of traumatic events experienced by missionaries and the extent to which missionaries reported Posttraumatic Stress Disorder (PTSD) symptoms due to traumatic exposure on the mission field. Ninety-four percent of missionaries reported having been exposed to trauma on the field, with 86% reporting exposure to multiple incidents. This was considerably higher than their exposure when off the field and could be attributed primarily to an increased risk of exposure to civil unrest and violent crime. Less than half of the missionaries reported symptoms at a level necessary for a diagnosis of PTSD at their most difficult period of adjustment to their most distressing traumatic experience. No missionaries reported current symptoms at a level necessary for a diagnosis of PTSD. The data suggests that missionaries from North America have a greater resilience to trauma than is found in the general North American population.

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32

Baek, Jinsik, and Jong Sung A. Kim. "A Grounded Theory Study of Missionary Commitment: Focusing on the Experience of the Batak Missionaries in Indonesia." Korean Association for Qualitative Inquiry 8, no. 3 (September 30, 2022): 205–63. http://dx.doi.org/10.30940/jqi.2022.8.3.205.

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This study aims to examine the patterns, factors, processes, and substantive theory of the commitments that appear among Batak tribe missionaries in Indonesia and their missiological implications. This study used the grounded theory method, and the central question of this study is how the Batak missionaries commit themselves to be missionaries. Through in-depth interviews with 30 Batak missionaries, about 1,300 pages of interview data were collected, and qualitative data analysis was conducted in the stages of conceptualization, categorization, structurization and theoreticalization, with 343 concepts, 42 subcategories, 11 categories, and 3 pattern was derived. The central phenomenon is ‘outgoing-immersion-communication’. The analysis results were verified by the study participants, qualitative research experts, and fellow missionaries. The commitment pattern of Batak missionaries is outgoing, immersion, and communication, and the commitment process consists of patterns of outgoing, immersion, and communication. The substantive theory of the commitment of the Batak missionaries was presented as a core category, storyline, and integrated model. The core category is ‘Communicating with God’s altruism beyond the boundaries of the one’s comfort zone’, and the integrated model is explained as spiritual transformation, altruistic transformation, missional transformation, and lifetime transformation. The missiological implications of Batak missionaries’ commitment are organized by outgoing, immersion, and communication patterns. This study provided a missiological and strategic perspective to Batak churches, prospective missionaries, and mission organizations by deriving a substantive theory of the missionary commitment of the Batak tribe, which has been rare in research data, and explaining it in connection with the missiology theory.

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33

Davis, Christian R. "Protestant Missionaries in Literature." Renascence 72, no. 3 (2020): 125–46. http://dx.doi.org/10.5840/renascence202072310.

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Protestant cross-cultural missionaries have appeared as characters in literary narratives for some two hundred years. These narratives use three patterns. The first, showing godly missionaries supported by divine interventions, includes nonfiction accounts of missionaries like Hudson Taylor, Jim Elliot, and Don Richardson. The second pattern, showing missionaries as orthodox fanatics, includes Brontë’s Jane Eyre, Maugham’s “Rain,” and Kingsolver’s The Poisonwood Bible. The third pattern, common in postcolonial novels, portrays missionaries with ambivalence and humor and includes elements of Bakhtin’s “carnivalesque”: comic-grotesque imagery, obscenities, and feasts. This postcolonial missionary character represents not oppression but freedom and appears in such novels as Anand’s Untouchable, Achebe’s Things Fall Apart, and Vargas Llosa’s The Storyteller.

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34

Christie, Michael J. "Darkness Into Light: Missionaries, Modernists and Aboriginal Education." Aboriginal Child at School 23, no. 3 (September 1995): 28–34. http://dx.doi.org/10.1017/s0310582200004909.

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One of the early missionaries at Milingimbi is said to have rounded up men from a ceremony and hosed off the sacred designs they had painted on their chests. I have often been told that story, always by Balanda1 usually as a way of illustrating how terrible missionaries can be. Ali the same, other Balanda in other places were often a lot worse. Missionaries for example did not poison water holes and flour. Moreover the missionaries were not always feared or distrusted.

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35

Ahmad, Saman Hussien. "Schools and educational centers for American Missionary and their effects on the educational situation in the Ottoman Kurdistan in the nineteenth century." Journal of University of Raparin 7, no. 2 (April 15, 2020): 262–87. http://dx.doi.org/10.26750/vol(7).no(2).paper12.

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After American missionaries arrived to the regions of Ottoman Empire in the beginning of the 19th century and when they started their activities, the Kurds as one of the nations who were living within the Ottoman Empire, attracted the attention of missionaries. Therefore they opened their office in the Kurdish cities and started their activities. As it has been known that most of the activities of American missionaries were intellectual and educational activities, as a result they opened many schools, professional schools and even they established universities in some cities of Kurdistan, many girls and boys studied in these schools. This study is about (American Missionaries’ educational centres in Kurdish cities in Ottoman Empire in 19th century). This study attempts to illustrate the impact of these schools that were established by American Missionaries and how they were operated. This paper is divided into three parts. First part is about the appearance of American missionaries’ activities in the region of Kurdistan. In this part we will try to briefly describe how they came to Kurdish regions and how they worked and what were their activities. The second part is about the American missionaries’ educational centres in Kurdistan. It endeavours to show the educational activities of American missionaries in Kurdistan regions, and then it will illustrate the importance of these educational centres in Kurdistan regions. The third part is about the effect of American missionaries’ educational centres on the situation of education in Kurdistan. It will evaluate the impact of these educational centres on the education in Kurdistan and on the situation of education in Kurdistan.

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Sachs, William L. "‘Self-Support’: The Episcopal Mission and Nationalism in Japan." Church History 58, no. 4 (December 1989): 489–501. http://dx.doi.org/10.2307/3168211.

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Japan offers a profound instance of the encounter between culture and Christian mission. From 1859 to 1940 American Protestant missionaries encountered powerful cultural shifts as Japan modernized. Public enthusiasm for Western ways in the late nineteenth century tempted missionaries and some Japanese to believe that Christianity was Japan's greatest resource for national development. However, the rise of nationalism made the role of churches and missionaries in Japanese life problematic. Scholars have not examined closely the Protestant missionary adaptation to Japanese nationalism. The missionaries of the Episcopal church provide an important instance of such response.

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Johnston, Sky Michael. "“What is California? Nothing but Innumerable Stones”." Journal of Jesuit Studies 2, no. 1 (February 26, 2015): 36–55. http://dx.doi.org/10.1163/22141332-00201002.

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This article examines the records of the last generation of German Jesuit missionaries in California (present-day Baja California). Removed from the colonial Spanish territory in 1768 by edict of the Spanish king, the missionaries formed a narrative of their efforts in California that they then brought back to Europe. In California, the missionaries attributed great spiritual significance to the dry climate of the region. The arid physical environment thwarted the missionaries’ efforts to build the landscape that they believed was vital to the spiritual development of the indigenous Californians. The Jesuits maintained the necessity of their desired landscape even as they came to accept the impossibility of physically creating it in California. Ultimately, the environment occupied a prominent place in the missionaries’ accounts which simultaneously justified their work in California and explained its shortcomings.

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Brock, Peggy. "Missionaries as Newcomers: A Comparative Study of the Northwest Pacific Coast and Central Australia." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 106–25. http://dx.doi.org/10.7202/037750ar.

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Abstract Missionaries have generally been treated as a special category of person. Unlike other people who have uprooted and moved to alien lands and societies, they are thought to do so at great personal sacrifice enabling them to spread the Christian word. This paper argues that despite their religious calling missionaries went through similar processes of adjustment as other newcomers who migrated to new lands and societies. The paper analyses the responses of missionaries in two contrasting environments: the northwest Pacific coast, and central Australia. It concludes that the nature of the adjustments missionaries made as newcomers were not determined by their personalities or the policies of the agencies that employed them as much as they were influenced by the societies and environments in which they found themselves. The rhetoric that surrounded nineteenth-century missionary work was premised on an assumption that missionaries were exceptional. A detailed examination of missionary responses to the Pacific northwest of Canada and central Australia reveals that missionaries had much in common with other people who found themselves in new circumstances, among new peoples, and in new places.

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Nyangoya, Daniel, and Joyzy Pius Egunjobi. "Culture Shock Among Missionaries in The Diocese of Cachoeiro De Itapemirim-Espirito Santo, Brazil." International Journal of Research and Innovation in Social Science VII, no. VI (2023): 1406–16. http://dx.doi.org/10.47772/ijriss.2023.7719.

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The term “culture shock” refers to the adjustment that occurs when one is exposed to a culture that is distinct from their own. This study examines the culture shock that missionaries who serve in the Diocese of Cachoeiro de Itapemirim encounter. The objective of this research was to explore the causes of culture shock. Mixed research method (qualitative and quantitative) approach specifically embedded design was used. The key findings showed that although missionaries were generally satisfied with their missionary experience, there were areas which created challenges for the missionaries. Different expectations about the culture, along with challenges settling into a new community impacted on feelings of anxiety and dissatisfaction experienced due to culture shock. Food and Portuguese language challenges were the most prominent components of the causes of culture shock experienced by the missionaries. Aspects of culture shock such as language and food or facial expressions were noted as tensions affecting the mission experience for the missionaries. The causes of culture shock were experienced to some degree by all missionaries in this study.

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Fanari, Alice, and R. Amanda Cooper. "What’s My Purpose Now?" Journal of Communication and Religion 45, no. 1 (2022): 25–42. http://dx.doi.org/10.5840/jcr202245121.

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This study investigates how first-time religious missionaries use communication to readapt to life outside the mission field after returning home. The findings suggest that returning missionaries used communication to facilitate the reentry. In-depth qualitative interviews with 14 Christian missionaries revealed three common experiences: reconciling the missionary identity, reentering the social context, and transitioning to the post-missionary life, as well as four types of communication used to facilitate the reentry: storytelling, disclosing, connecting with God, and silencing. These findings provide insight into the experience of returning missionaries, their spiritual development, and use of communication.

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Stanley, Brian. "From James Legge to Evangeline Edwards: The Role of Scottish and Other Missionaries in the Formation of Sinology in Britain." Scottish Church History 49, no. 2 (October 2020): 83–99. http://dx.doi.org/10.3366/sch.2020.0030.

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Over the last half-century, the foreign missionary movement from the West has attracted much academic scrutiny from historians of imperial encounters with indigenous peoples. More recently, scholars have also begun to draw attention to the significance of missionaries, former missionaries or their progeny, as repositories of specialist linguistic and cultural knowledge of Asia and Africa who were indispensable to Western governments and universities and whose influence was sometimes formative in shaping conceptions of the non-European world. 1 This article addresses one aspect of this broader theme, namely the leading role played by missionaries or former missionaries in the development of the academic discipline of sinology in Britain. Particular emphasis is placed on the contributions of two missionaries with strong connections to Scotland. One of these, James Legge, is well known. The other, Evangeline (‘Eve’) Dora Edwards, has been almost entirely forgotten.

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Iqbal, Masud, and Thameem Ushama. "Chattogram Hill Tracts Under the Alleged Threat: An Overview." Advances in Social Sciences Research Journal 9, no. 11 (November 14, 2022): 105–18. http://dx.doi.org/10.14738/assrj.911.13349.

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This article describes the plots of Christian missionaries and NGOs in Chattagram Hill Tracts. Some selected methods of NGOs are highlighted by mentioning international propaganda. The activities of Christian missionaries have been analysed since before the British colonial rule. The relationship of the missionaries with the British rulers is brought out in the light of the analysis. It reveals the deep conspiracy behind the evangelism of Christian missionaries and the human services of NGOs. The secret missions of intelligence agencies are highlighted. The Chittagong Hill Tracts-related nefarious scheme and propaganda have been exposed. The political step of the Christian mission is also brought to light. The conspiracies collaborating with some tribal groups and intelligence agencies are discussed. It also unveils the incitement of anti-Islamic movements among the Christian missionaries and NGOs among the tribal people of CHT.

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Ece, Kristina. "The footprints of Three Latvian Female Missionaries in Colonial Contexts." Theological Reflections: Eastern European Journal of Theology 21, no. 1 (August 16, 2023): 57–73. http://dx.doi.org/10.29357/2789-1577.2023.21.1.3.

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During the era of colonial domination of much of Africa and Asia, many female missionaries from Europe served in these parts of the world. They served as teachers, medical practitioners, and evangelists but were also often seen as supporters of colonial culture. This paper examines the previously unresearched work of three female missionaries from Latvia who were sent by German mission societies to China, India, and Indonesia, respectively. The study uses historical-comparative, content analysis, and hermeneutical methods to interpret the missionaries’ own texts and those written about them. It finds that the missionaries felt compelled to cooperate with colonial forces in order to carry out their ministry, even though colonial policies sometimes restricted what the missionaries could do. They also exhibited effective application of cultural frameworks and use of language skills in serving and collaborating with local populations.

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Hertzler, Terry. "Missionaries In The Cornfields." Iowa Review 43, no. 1 (March 2013): 162. http://dx.doi.org/10.17077/0021-065x.7335.

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May, Henry F., and William R. Hutchison. "Missionaries and their Doubts." Reviews in American History 16, no. 1 (March 1988): 55. http://dx.doi.org/10.2307/2702064.

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Merrell, James H., and James Axtell. "High Priests and Missionaries." Reviews in American History 17, no. 2 (June 1989): 177. http://dx.doi.org/10.2307/2702915.

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Benthall, Jonathan. "Missionaries and Human Rights." Anthropology Today 11, no. 1 (February 1995): 1. http://dx.doi.org/10.2307/2783316.

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Dooley, David. "Missionaries and Anti-Catholicism." Chesterton Review 19, no. 3 (1993): 406–11. http://dx.doi.org/10.5840/chesterton199319390.

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Kobayashi, Noriyoshi. "American Missionaries in Yokohama." Historical English Studies in Japan, no. 18 (1986): 35–50. http://dx.doi.org/10.5024/jeigakushi.1986.35.

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Kobayashi, Noriyoshi. "Baptist Missionaries in Yokohama." Historical English Studies in Japan, no. 20 (1987): 159–70. http://dx.doi.org/10.5024/jeigakushi.1988.159.

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