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Relevant bibliographies by topics / Woman's home and foreign missionary society

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Academic literature on the topic 'Woman's home and foreign missionary society'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Woman's home and foreign missionary society"

1

Parrish. "‘Houses of Mercy’: The Healthcare Initiatives of the Woman's Home Missionary Society in Alaska." Wesley and Methodist Studies 12, no. 2 (2020): 156. http://dx.doi.org/10.5325/weslmethstud.12.2.0156.

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2

White, Ann. "Counting the Cost of Faith. America's Early Female Missionaries." Church History 57, no. 1 (March 1988): 19–30. http://dx.doi.org/10.2307/3165900.

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America's first unmarried female missionaries, women who went out to Asia and Africa in the early to middle nineteenth century, chose lives as intense and demanding as any man's. They chose the foreign mission vocation despite the belief, strong in their era, that women should accept the constraints and comforts of their “proper sphere,” the home. To make their decision, these women struggled with two sets of ideas which coexisted in tension: equality of all persons before God, and the ideology of “woman's sphere.” As persons of faith they could respond to God's commands in the same way as men without theological challenge, because equality of all persons before God was a major strand in their Christian tradition. As nineteenth-century women, however, they were asked to accept lowered status and protective restrictions, in keeping with woman's sphere ideology. These women chose to become missionaries, compromising on second-class status and protective restrictions. In their view, the missionary vocation was worth the cost of compromise.

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3

Baxter, P. A. "“A Beloved Physician” John Abercrombie MD (EDIN) FRCSE, FRCPE, MD (OXON) 1780–1844." Scottish Medical Journal 37, no. 4 (August 1992): 119–21. http://dx.doi.org/10.1177/003693309203700409.

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This son of an Aberdeen minister, graduating MD in Edinburgh in 1803, established a leading practice in that city, attracting apprentices to study medicine and patients of all classes of society from throughout Scotland. Sir Walter Scott in his later years was one who relied on his medical expertise. Dr Abercrombie, a Fellow of both the Royal College of Surgeons and Royal College of Physicians, Edinburgh, was in the forefront of Edinburgh medicine. An extensive author, primarily on medical subjects and laterally turning to metaphysical, moral and religious works, he gained a reputation among intellectuals world-wide. A philanthropist, he gave large amounts of financial aid to Missionary Societies, both at home and overseas. A founder member of first President of the Edinburgh Association for Sending Medical Aid to Foreign Countries (two years later renamed the Edinburgh Medical Missionary Society).

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4

Kaell, Hillary. "Evangelist of Fragments: Doing Mite-Box Capitalism in the Late Nineteenth Century." Church History 86, no. 1 (March 2017): 86–119. http://dx.doi.org/10.1017/s0009640717000014.

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A century ago, the mite box (penny collection box) was ubiquitous in North America as a religious fundraising tool, especially for women and children. Using the Methodist Woman's Foreign Missionary Society as a case study, I ask what these boxes reveal about the intersection of gender, consumerism, and capitalism from circa 1870–1930. By cutting across traditional Weberian and Marxist analyses, the discussion engages a more complex understanding of religion and capital that includes emotional attachments and material sensations. In particular, I argue that mite boxes clarify how systematic giving was institutionalized through practices that created an imaginative bridge between the immediacy of a sensory experience and the projections of social policies and prayers. They also demonstrate how objects became physical points of connection that materialized relationships that were meant to be present, but were not tangible. Last, they demonstrate the continued salience of older Christian ideas about blessings and sacrifice, even in an era normally associated with the secularization of market capitalism and philanthropy.

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5

Ruhana, Akmal Salim. "IMPLEMENTASI REGULASI PENYIARAN AGAMA DI KOTA MAKASSAR." Dialog 38, no. 2 (December 31, 2015): 131–44. http://dx.doi.org/10.47655/dialog.v38i2.39.

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Religious broadcasting remains one of the most crucial topics in inter-religious relationship. When Islamic dawah and Christian missionary share the same fields, a potential conflict and competition occurs. Indonesian government regulates this issue by issuing The Joint Decree of the Minister of Religious Affairs and the Minister of Home Affairs No.1 year 1979 on the Procedures of Religious Propagation and Foreign Aids to Religious-based Organization in Indonesia. This decree, which was regarded as outdated by some parties, is facing the challenges of the more dynamic society. Thus, it needs some updates or revisions for the decree. This study attempts to explore the implementation of this joint decree by collecting the responses from the society. By employing literature review, interviews, and observations, this study takes form of descriptive analytical method. It is found that there are no more religious conversion tricks by offering incentives such as: money, gifts, or clothing in Makassar. Meanwhile, foreign aids or facilities are not detected and recorded by the local authorities therefore they are out of control.

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6

Ward, W. E. F. "The International Institute of African Languages and Cultures: A memory of its Beginnings." Africa 60, no. 1 (January 1990): 132–33. http://dx.doi.org/10.1017/s0001972000051937.

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I went out to the Gold Coast as a teacher on the staff of the newly established Achimota College in October 1924, and a few weeks before I came back for my first leave, in April 1926, there came to the college a distinguished visitor, Major Hanns Vischer (later Sir Harms), the educational adviser to the Colonial Office in London. It was Major Vischer who told me about the project to establish an International African Institute.Vischer was a remarkable and delightful character. I was told that he was of Swedish descent, which was why he spelt his name Harms instead of in the German form Hans. He had served in the British army through the First World War, but before the war he had served in Nigeria as a missionary for the Church Missionary Society. He spoke fluent Hausa, and (I was told) some other languages. He was certainly a skilled linguist, for he seemed equally at home in English, French and German. He spoke English with a slight foreign accent, which made it easy to believe in his Scandinavian origin; it was not a German accent. He stayed at Achimota for a week or so, and went on from the Gold Coast to visit Sierra Leone. He joined my homeward-bound steamer at Freetown; he remembered having met me at Accra, and told me about the projected institute. Whoever may have been responsible for starting the scheme, it was Vischer who was the driving force in organising its inaugural meeting.

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7

Vaňková, Michaela. "Persepolis po česku: Neslyšené hlasy íránských žen žijících u nás." Acta FF 12, no. 2 (2020): 44–56. http://dx.doi.org/10.24132/actaff.2020.12.2.3.

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The work deals with Iranian women in the Czech Republic, aiming to find out how the position and social status of these researched women in Czech society are to a large extent shaped and influenced by the culture of the country of their origin. The article follows the reasons why these women left Iran, as well as relatives and family pressure on women. Furthermore, it is the society and ubiquitous social control that has influenced a number of decisions in women's lives, including marriage to a foreigner and emigration. The text deals with the historical and cultural consequences that gave rise to patriarchy and the emergence of feminist movements and thoughts in the Islamic Republic of Iran, and also discusses the perception of gender issues and the general position of women in Iran from the perspective of Western authors. Based on semi-structured interviews, the text shows the lived experiences of the studied women who left their home country to escape the local controlling environment. These women literally get themselves into a different foreign culture carrying their own cultural burdens with them. For Czech society, Iranian women are practically invisible, but they struggle with the daily dilemma of keeping cultural attributes and ties of their homeland or liberating themselves completely. In addition to several topics related to the context of cultural transmission, the article discusses patriarchy and family, feminism and the public sphere, including the symbol of the veil, and education, which includes the defining potential for changing a woman's lifestyle. The text (as well as the final thesis) can help with thinking about the issue of integration.

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8

Agonglovi, Messan Kodjo,. "PUBERTY RITES FOR GIRLS AND BOYS IN SELECTED AFRICAN NOVELS." Addaiyan Journal of Arts, Humanities and Social Sciences 2, no. 4 (April 26, 2020): 13–34. http://dx.doi.org/10.36099/ajahss.2.4.2.

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Puberty rites are indispensable in African social and organizational life. They serve as channels through which African children are exposed and taught how to cope/behave to be considered as dignified sons and daughters of their parents and societies. But the influences of Western education, modernization, and Christian missionary counter-teachings in Africa have put an obstacle to such traditional practices which serve as suckle of good mores among African children. Today, the African children are left without benchmarks and this has led them to social vices observed in African societies. Since writers, among others, serve as custodians of events in societies according to time and space, girls’ and boys’ puberty rites have been reproduced in the fictional writings of African writers like Ngugi’s The River Between (1965), Achebe’s Things Fall Apart (1958) and Nyantakyi’s Ancestral Sacrifice (1998). This article has examined how the above African writers have reproduced the puberty rites for girls and boys in their novels through the concept of rites of passage. As findings, the African writers have proved via their major characters that puberty rites for boys and girls are more or less one of the strong African traditions where the young adults are taught socio-cultural expectations of their society and how to meet up with future challenges ahead. Indeed, the girls’ and boys’ puberty rites are built on formal teaching in initiation ceremonies and on informal teaching through watching and imitating. So, the puberty rites for boys and girls start from informal teachings at home and before being societal formal teaching. On the one hand, right from home, parents associate the boys and girls who have reached the puberty stage around them to teach them things that are socially accepted in their community. Parents spend and make their boys and girls their friends. In this period, boys are encouraged to sit with their fathers and girls with their mothers to learn from them. On the other hand, it is societal when the boys and girls take part in the puberty ceremonies established for boys and girls in their community. But the conflicts of religious ideology between the whites and Africans have served as a bottleneck to the order of things in the novels. In short, the African writers have painted a vivid picture of these rites in their works so that it could not easily disappear because of globalization which is seducing most Africans to copy and paste the foreign ways of doing things. Remarkably, it seems the writers attempt to say to contemporary Africans to examine all things but retain what is good by allowing some of their radical main characters to die and by permitting the temperate ones to live to juxtapose good things in the Christian ways and both in African traditional ways.

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Books on the topic "Woman's home and foreign missionary society"

1

Brown, Steven J. "as a grain of mustard seed": a history of the women's organizations of Westminister United Church, Orangeville and its Methodist and Presbyterian ancestors. Orangeville, Ont: Morrow Hill Research, 1986.

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2

Baker, Frances J. The story of the Woman's Foreign Missionary Society of the Methodist Episcopal Church, 1869-1895. New York: Garland Pub., 1987.

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3

Ellis, Kathi, and Marji Tuell. A Holy enthusiasm: What could we do without it? : women of the Pacific and Southwest Conference, the United Methodist Church, California-Pacific Desert Southwest. Edited by Grumbein Dorothy and Ray Clara Mae. Place of publication not identified]: [publisher not identified], 1985.

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4

Publications, Boyd. Woman's Home and Foreign Mission Society Guide & Program Book. R.H. Boyd Publishing Corporation, 2000.

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5

Jackson, Evelyn J. Woman's Home and Foreign Mission Society Guide with Book. R.H. Boyd Publishing Corporation, 2002.

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6

Jackson, Evelyn J. Woman's Home and Foreign Mission Society Guide and Program Book (2002). R.H. Boyd Publishing Corporation, 2002.

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7

Woman's Baptist Home and Foreign Missionary Convention of North Carolina. History Committee., ed. One hundred years of continuous service: Woman's Baptist Home and Foreign Missionary Convention history, 1884-1985. [Raleigh? N.C.]: The Convention, 1985.

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8

A quarter of a century, 1876-1901: Sketch of the Woman's Foreign Missionary Society of the Presbyterian Church in Canada, (W.D.). Toronto: [s.n.], 1997.

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9

Thirteenth Annual Report of the Woman's Foreign Missionary Society of the Methodist Episcopal Church, for the Year 1882 Volume 1 - Primary Source Edition. Nabu Press, 2013.

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10

Cycle of prayer of the General Missionary Society, the Woman's Missionary Society, Epworth Leagues and Sunday schools of the Methodist Church, Canada: Copied largely from the cycle of prayer of the Student Volunteer Movement for Foreign Missions. 2nd ed. [Toronto?: s.n., 1993.

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Book chapters on the topic "Woman's home and foreign missionary society"

1

"‘‘So Thoroughly American’’ Gertrude Howe, Kang Cheng, and Cultural Imperialism in the Woman’s Foreign Missionary Society, 1872–1931." In Competing Kingdoms, 117–40. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822392590-007.

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