Bibliografías temáticas / Leipziger Mission

Literatura académica sobre el tema "Leipziger Mission"

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Publicado: 27 de julio de 2024
Última modificación: 28 de julio de 2024

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Artículos de revistas sobre el tema "Leipziger Mission"

1

Camps, Arnulf. "Book Review: Werkzeug Gottes in der Welt: Leipziger Mission 1836–1936". Missiology: An International Review 17, n.º 3 (julio de 1989): 368–69. http://dx.doi.org/10.1177/009182968901700329.

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Jeyaraj, Daniel. "Book Review: Orientalismus und Mission: Die Repräsentation der tamilischen Gesellschaft und Religion durch Leipziger Missionare, 1840–1940". International Bulletin of Missionary Research 29, n.º 2 (abril de 2005): 108–9. http://dx.doi.org/10.1177/239693930502900222.

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Barringer, Terry. "Through a Glass Darkly: photographs of the Leipzig Mission from East Africa, 1896-1939; edited by Adam Jones, Leipzig: Leipziger Universitatverlag, 2013,150 pp. ISBN 9783865837776. €24." African Research & Documentation 121 (2013): 79–80. http://dx.doi.org/10.1017/s0305862x00021993.

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Gangnat, Emilie. "Adam Jones (ed.)Through a Glass, Darkly: Photographs of the Leipzig Mission from East Africa, 1896–1939, Leipzig, Leipziger universitätsverlag, 2013, 150 pp., €24. ISBN 978-3-86583-777-6." Social Sciences and Missions 27, n.º 1 (2014): 125–27. http://dx.doi.org/10.1163/18748945-02701009.

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Ēce, Kristīna. "Leipcigas un Lībencellas misijas: Hildegardes Procelas un Lilijas Otīlijas Grīviņas kalpošana". Ceļš 73 (diciembre de 2022): 24–42. http://dx.doi.org/10.22364/cl.73.02.

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Until the 19th century, women were not considered suitable for mission work. However, when Leipzig mission started its work in India, it came to the realization that to reach Indian women with the Gospel, women missionaries were needed. Soon, other German mission societies that sent missionaries to China, Indonesia and Africa also came to the same conclusion, opening the doors for ministry for the first women from Vidzeme (Livland). Baltic-German Hildegard Prozell, from Jaunmārupe, was sent in 1896 through Leipzig to India and Lilija Otilija Grīviņa, (in German Grihwin, Griwing, Griewing) from Riga, were sent in 1913 through Liebenzell to China. Each of these societies had different theological understandings about mission. Leipzig was based on the traditional Lutheran understanding of ministry and tried to create a universal Lutheran church worldwide, including in the mission fields. Liebenzell was the German branch of China Inland Mission, which was considered a “faith” mission that was more open to co-working with others. This impacted the way the mission societies selected their candidates, prepared them (a few months for Leipzig, 3–4 years for Liebenzell with male and female candidates training together), and sent them on the missions (solid salary for Prozell, not so with Grīviņa). Both missionaries had to learn the local languages and pass language exams. They both served as teachers, did evangelism with local women, and had to be administrators and local health care specialists. Prozell was the first to establish women’s work in Mayavaram, while Grīviņa was the first to take Chinese women to a local evangelism outreach (together with other teaching staff of the Hunan Bible Institute). Prozell, being a Baltic-German, received extensive support from her home church. Since her ministry took place before World War I, there are plenty of publications about her ministry in both Latvian and German newspapers in Riga. Grīviņa came from a humble background, going with almost no support, and as her ministry in China happened during WWI, there were almost no publications about her work. Both women have been equally forgotten in Latvian church history and deserve to be remembered.
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Krieger, Martin. "Nehring, Andreas, Orientalismus und Mission. Die Repräsentation der tamilschen Gessellschaft und Religion durch Leipziger Missionare 1840–1940: [Studien zur Außereuropäischen Christentumsgeschichte (Asien, Afrika, Lateinamerika) Band 7]. Wiesbaden: Harrassowitz Verlag 2003, pp. 500, 3 plates. ISBN 3-447-04790-9. € 110,-". Indo-Iranian Journal 47, n.º 3-4 (2004): 354–56. http://dx.doi.org/10.1007/s10783-005-1691-3.

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Busse Berger, Anna Maria. "The Leipzig Mission and Bruno Gutmann". Prace Kulturoznawcze 23, n.º 2 (7 de noviembre de 2019): 147–61. http://dx.doi.org/10.19195/0860-6668.23.2-3.9.

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Fischer, Moritz. "„I Die, but I Thank You…!“ Leipzig Mission at Akeri 1896, Squeezed between Its African Addressees and German Colonial Military". Religions 14, n.º 3 (10 de marzo de 2023): 371. http://dx.doi.org/10.3390/rel14030371.

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The following case study clarifies how these three different functions of mission are discursively entangled with one another. Mission as a bridge-builder (between people, cultures, and religions of different origin), as a traitor (cooperating with corrupt colonial and imperial powers), and as a victim (finding misery and death on the mission field). Each of these three terms (bridge-builder, traitor, victim) is, to an extent, applicable to the events that took place during the night of 19–20 October 1896 in Akeri on the slopes of Mount Meru (former German East Africa, today Tanzania). Using the concept of entanglement history, I will analyze the death of two young German missionaries of the Lutheran Leipzig Mission, “caught in the crossfire” between the African community to be outreached and the German colonial military. We will see how various symbolic systems collide in the year 1896 at Akeri. The systems are represented by: (1) German Lutheran missions activities; (2) A German colonial and military expedition; and (3) The resistance of African Maasai societies’ leadership. “Akeri 1896” (I will continue to refer to this event specifically as “Akeri 1896” throughout the article) had become in the following 100 years a complex entanglement of metaphoric meanings. The same event can be a placeholder for victory, for defeat, for disaster, for martyrdom, for Christ-centredness (of the missionaries in their own perception), as well as for evil-centredness (the Africans in their perception of the Western foreigners).
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Ece, Kristina. "The Legacy of Hildegard Prozell". International Bulletin of Mission Research 47, n.º 4 (28 de agosto de 2023): 573–82. http://dx.doi.org/10.1177/23969393231181896.

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Hildegard Prozell (1869–1948) was the first female missionary from the territory of Latvia (then the Russian Empire), who went to India to serve through Leipzig Mission. During her thirteen-year ministry there she established multiple schools for girls, was the school principal, developed zenana mission work in Mayavaram, and trained Bible women in India. Because of her ministry, a female mission support association was established in Riga, as well as mission nights and conferences. Her writing gave people back home a window to sharing the Good News to children in Eastern India.
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Sunseri, Thaddeus. "The Moravian, Berlin, and Leipzig Mission Archives in Eastern Germany". History in Africa 26 (enero de 1999): 457–62. http://dx.doi.org/10.2307/3172152.

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The reunification of the Germanies in 1990 has opened up research opportunities for historians of Africa. While research in East German archives was possible for Western scholars during the Cold War, conditions for research were not as easy or affordable as they currently are. Intent on obtaining foreign exchange, East German authorities channeled Western researchers to expensive hotels and limited the number of files a researcher could see in a day in order to prolong the process. Visas had to be obtained well in advance of research trips, and for prescribed durations, curtailing the flexibility one needed if archival materials proved to be especially rich. From the Western side, while the Federal Republic was generous in allocating funds for research in its archives (particularly through DAAD—German Academic Exchange Service—research grants), it prohibited use of those funds for research undertaken in East Germany. Today it is possible to use DAAD funds for travel and research throughout reunited Germany.While federal and state archives in eastern Germany offer valuable resources for researchers interested in the former German colonies, mission archives located in the East have not been widely used by historians of Africa. For the most part these have been content to use published mission histories and newspapers as their sources of information, neglecting diaries, station reports, and correspondence which offer more nuanced and detailed pictures of African life.
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Tesis sobre el tema "Leipziger Mission"

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Nehring, Andreas. "Orientalismus und Mission : die Repräsentation der tamilischen Gesellchaft und Religion durch Leipziger Missionare 1840-1940 /". Wiesbaden : Harrassowitz Verlag, 2003. http://catalogue.bnf.fr/ark:/12148/cb40112239x.

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Lehmann, Steffen. "Leipziger Missionare und kolonialer Alltag auf dem 'Missionsfeld' am Kilimanjaro 1893 - 1939". Universität Leipzig, 2003. https://ul.qucosa.de/id/qucosa%3A33558.

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This volume discusses everyday life in the Leipzig Mission's Kilimanjaro 'mission field', 1893-1939. The study focuses upon interaction and transculturation in boarding schools and hospitals, as well as at festivals.
Dieser Band beschäftigt sich mit dem kolonialen Alltag der Leipziger Missionare auf dem 'Missionsfeld' Kilimanjaro in den Jahren 1893-1939. Die Studie fokussiert sich auf die Interaktion und Transkulturation in Internaten und Krankenhäusern, sowie bei Festen.
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Kempke, Matthias. "Fotos und Texte von der Visitationsreise des Leipziger Missionsdirektors Carl Ihmels nach Tanganyika: 1927". Universität Leipzig, 2006. https://ul.qucosa.de/id/qucosa%3A34425.

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This volume lists and reproduces 328 photographs connected with the visitation by Carl Ihmels, Director of the Leipzig Mission, to Tanganyika in 1927. About 150 were taken in Tanganyika itself (mainly on the Leipzig Mission stations), a further 130 on the outward and homeward voyages (Southwest Africa, South Africa, Mozambique, Egypt); the remainder were sent to Ihmels later by Leipzig missionaries in Tanganyika. The volume is supplemented by an index and copies of reports on the visitation published in the Evangelisches-Lutherisches Missionsblatt.
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Solluntsch, Viola y Adam Jones. "Photographs from Pare: From the Archive of the Leipzig Mission c. 1900-1940". Universität Leipzig, 2001. https://ul.qucosa.de/id/qucosa%3A34432.

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Niquice, Birgit. "Führer zum Archiv des Ev.-Luth. Missionswerkes Leipzig e.V". Universität Leipzig, 2001. https://ul.qucosa.de/id/qucosa%3A34433.

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A concise systematic overview of the archival holdings of the Leipzig Mission, covering the central administration of the mission and its work in India, New Guinea, Brazil etc., as well as some holdings on East Africa not included in previous guides.
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Blesse, Giselher, Michael Börngen, Steffen Conrad, Katja Geisenhainer, Peter Göbel, Beatrix Heintze, Irmtraud Herms et al. "Africa in Leipzig: A City Looks at a Continent 1730 - 1950". Universität Leipzig, 2000. https://ul.qucosa.de/id/qucosa%3A32907.

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This volume is an exception to this generalisation. It looks at various ways in which an African 'presence' was felt in the German city of Leipzig before 1950. Among the topics covered are: - the collection of 'curiosities', ethnographic artefacts, books and travellers' records - the publication of books - missionary work - teaching and research at the university (languages, 'racial science', ethnology etc.) - the display of Africans at trade fairs and exhibitions. Short biographies of 17 men who studied or taught at the University of Leipzig and made a contribution to the study of Africa are also included.
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Jones, Adam, Christoph Langer y Steffen Lehmann. "Afrikabestände in den evangelisch-lutherischen Missionsarchiven: Leipzig und Moshi". Universität Leipzig, 2000. https://ul.qucosa.de/id/qucosa%3A34440.

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Weyer, Michel. "Johann Gottlieb Burckhardt (1756-1800) : les itinéraires d'un ecclésiastique luthérien saxon, témoin et acteur de son univers des "lumières tardives"". Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK005/document.

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Ce travail replace la vie et la pensée d’un maître de conférences de l’université de Leipzig dans le contexte de son temps. Il retrace le parcours d’un orphelin pauvre, né à Eisleben comme son héros Martin Luther. Bénéficiaire de nombreux soutiens, il devint un lettré dont l’ambition fut une carrière universitaire, mais qui devint finalement pasteur de la principale des paroisses luthériennes germanophones de Londres, sans pour autant perdre de vue sa Saxe natale, ni l’ensemble du continent. Piétiste convaincu qu’il fallait lire Luther sous cet éclairage, Burckhardt vit dans Wesley et sa religion du cœur la continuation de ce qu’eut souhaité le Réformateur. Notre travail s’appuie sur un corpus documentaire rassemblant la totalité de ce qui sortit de sa plume, et analyse ces sources en relation avec les réactions qu’elles suscitèrent dans son entourage. En un temps marqué par la violence guerrière, notamment la Révolution française et les diverses remises en cause du passé, Burckhardt apparaît comme exemplaire du sort et des combats intérieurs des innombrables ecclésiastiques de son temps, obligés de se positionner au risque d’entrer dans des polémiques. Habité par le désir de voir la chrétienté se réveiller, il devint une passerelle entre le réveil anglo- saxon et celui du continent européen. L’œuvre de celui qui était aussi historien à ses heures permet de redécouvrir la fin d’un siècle tel qu’il le percevait
Placing the life and thought of a former teacher at the university of Leipzig in the context of his time, this study develops the career of a poor orphan, born in Eisleben like his hero Martin Luther. Having been socially helped in various ways, he became a scholar whose ambition was to make a professional career at his Saxon university. His way brought him finally to London, where he became the pastor of the main of the local German-speaking Lutheran parishes. Keeping in touch with the continent, Burckhardt read Luther in the light of his Pietism and made the acquaintance of Wesley. He saw in his pietistic religion of the heart the continuation in Great-Britain of what he wished for his Lutheranism. Our study explores his writings as well as the numerous reactions to which they lead in the environment of the author and in the press. In his time marked by many wars between the nations, and by a deep questioning of the past, Burckhardt appears to have been exemplary for the lot of the most of his colleagues, obliged to take position at the risk to be involved in polemics. Wishing to see a renewed Christianity, he accepted the official role of being a link between the British revival and that of the European continent. The writings of the Historian that he has been occasionally carry the image of how Burckhardt saw the end of his century
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Jones, Adam. "Afrikabestände im Archiv des Evangelisch-Lutherischen Missionswerkes Leipzig e.V.: I. Personalakten, Nachlässe". Universität Leipzig, 1998. https://ul.qucosa.de/id/qucosa%3A34445.

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This volume is a guide to the personnel files and two collections of papers relating to Northern Tanzania and Southern Kenya in the archive of the Leipzig Mission. They cover the period from the 1880s to the present.
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Krause, Arno. "Tagebuch der Missionsstation Nkoaranga (Tanzania) 1902-1905". Universität Leipzig, 2004. https://ul.qucosa.de/id/qucosa%3A33591.

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Libros sobre el tema "Leipziger Mission"

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Carl, Ihmels, Ihmels Annemarie, Kimme August 1912- y Evangelisch-Lutherische Mission (Leipziger Mission) (Germany : West), eds. Rückblicke auf zwei Menschenalter Leipziger Mission. Erlangen: Verlag der Ev.-Luth. Mission, 1986.

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Lehmann, Steffen. Leipziger Missionare und kolonialer Alltag auf dem "Missionsfeld" am Kilimanjaro 1893-1939. Leipzig: Universität Leipzig, 2003.

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Murthy, Jayabalan. Leipzig Mission and dalit Christians in Pandur, Tamil Nadu. New Delhi: Christian World Imprints, 2017.

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Heinz, Wagner. Zeugenschaft: Glaubenserfahrungen in meinem Leben. Leipzig: Evangelische Verlagsanstalt, 1992.

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Werkzeug Gottes in der Welt: Leipziger Mission 1836-1936-1986. Erlangen: Verlag der Ev.-Luth. Mission, 1986.

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Umstrittene Judenmission: Der Leipziger Zentralverein für Mission unter Israel von Franz Delitzsch bis Otto von Harling. Leipzig: Evangelische Verlagsanstalt, 2009.

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Orientalismus und Mission: Die Repräsentation der tamilischen Gesellschaft und Religion durch Leipziger Missionare 1840-1940. Wiesbaden: Harrassowitz, 2003.

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Afrikabestände im Archiv des Evangelisch-Lutherischen Missionswerkes Leipzig e.V. Leipzig: Institut für Afrikanistik, 1998.

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Through a glass, darkly: Photographs of the Leipzig Mission from East Africa, 1896-1939. Leipzig: Leipziger Universitätsverlag, 2013.

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Gustaf Dalmans Leben und Wirken in der Brüdergemeine, für die Judenmission und an der Universität Leipzig, 1855-1902. Wiesbaden: Harrassowitz, 1987.

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Capítulos de libros sobre el tema "Leipziger Mission"

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von Roth, Dominik y Ulrike Roesler. "Nr. 146 | N., „Altes und Neues über Programmmusik und die Grenzen von Poesie und Musik, angeknüpft an die Schrift: ‚Die Mission der Kunst‘ von Luise Otto. (Leipzig, bei Heinrich Matthes 1861.)“, in: Deutsche Musik-Zeitung 2 (1861), Nr. 51 (21. Dezember)",. En Die Neudeutsche Schule – Phänomen und Geschichte, 1802–14. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-04923-0_146.

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Obaga, William O. "Die Anfänge der Arbeit der Hersbruck-Leipziger Mission in Kenia und Bruno Gutmanns missiologische Auswirkungen auf das Chagga-Luthertum". En Als Sachse zu den Chagga, 15–30. Luviri Press, 2024. http://dx.doi.org/10.2307/jj.17331625.6.

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Busse Berger, Anna Maria. "11. The Leipzig Mission". En The Search for Medieval Music in Africa and Germany, 1891-1961, 165–77. University of Chicago Press, 2020. http://dx.doi.org/10.7208/chicago/9780226740485.003.0012.

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"2. Materialien zur Tranquebar-Mission im Archiv der Evangelisch-Lutherischen Mission in Leipzig". En Die Quellen der Dänisch-Halleschen Mission in Tranquebar in deutschen Archiven, 48–50. De Gruyter, 1993. http://dx.doi.org/10.1515/9783112400029-009.

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Günther, Jürgen. "Karl von Schwartz and the beginnings of Leipzig Mission in the German colony Deutsch-Ostafrika". En Climbing High Mountains, 35–49. Luviri Press, 2024. http://dx.doi.org/10.2307/jj.16785017.7.

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"E-Mail by Mari-Ann Oviir in the name of the family to Leipzig Mission". En Climbing High Mountains, 122. Luviri Press, 2024. http://dx.doi.org/10.2307/jj.16785017.17.

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Meli, Domenico Bertoloni. "Publication". En Equivalence and Priority: Newton versus Leibniz, 126–42. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198539452.003.0007.

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Abstract The Tentamen appeared in the Acta Eruditorum of February 1689. At the same time Leibniz left Vienna for Venice, where he arrived on 4 March. Therefore, the essay was certainly composed in the Imperial capital. We have the manuscript draft, the final manuscript version having probably been sent to the editors of the Acta in Leipzig. The text would have been sufficiently challenging even without several misprints. Moreover, the figure was lost and had to be redrawn by Christoph Pfautz, the mathematician collaborating with the editor of the Acta Otto Mencke. As a result, the segment 3MG and the letters G at the bottom of the figure were omitted. On the basis of a manuscript diagram, I have restored the figure inserting the missing letters in angle brackets. In the footnotes I indicate Leibniz’s later emendations and explain some technical points.
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El-Shamy, Hasan. "‘The ‘Lamentations Of ‘The ‘Fellah". En Popular Stories Of Ancient Egypt, 35–54. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195173352.003.0003.

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Abstract This tale seems to have been very popular throughout the period of the Theban Empire, as four manuscripts are known that contain it, three at Berlin and one in London. The three Berlin manuscripts have been published by Lepsius in the Denkmaler ausk:gypten und./Ethiopien, Abtheilung VI, then in Vogelsang-Gardiner, die Klagen, des Bauern (forming vol. i of Erman’s Literarische Texten des Mittleren Reiches) 1908, Leipzig, folio. 1ST. The Berlin Papyrus No. 2 (Berlin 3023), of pl. ro8-no of Denkmaler (cf. plates 5, 5a-17, 17a of die Klagen) consists of three hundred and twenty-five lines in a large script of the early part of the XIIIth dynasty; carefully written at first, it becomes increasingly careless towards the end. The beginning and the end of the narrative are missing. 2ND. The Berlin Papyus No. 4 (Berlin 3025), of pl. n3-114 of Denkmaler cf. pl. 18, 18a-24, 24a of die Klagen) comprises a hundred and forty-two lines of very rapid writing of the same period as that of the preceding manuscript. It seems to have been damaged by prolonged handling, and the lacuna: caused by usage combined with the lack of neatness in the writing, render it difficult to decipher. The parts which are preserved contain an additional fifty lines towards the end, but even so the end of the story is missing. Fragments of these two manuscripts, which had escaped Lepsius, were acquired by the late Lord Amherst of Hackney and formed part of his collection at Didlington Hall. The most important of these contain several of the missing fragments of pages of the Berlin Papyrus No. 4. Others belong to Berlin Papyrus No. 4, and have been published by Percy E. Newberry, The Amherst Papyri, 1901, vol. i, pl. IA-Land pp. 9, ro.
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El-Shamy, Hasan. "‘Fragment Of A ‘Fantastic Story, Anterior To The ‘Eighteenth ‘Dynasty". En Popular Stories Of Ancient Egypt, 219–22. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195173352.003.0019.

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Abstract The Berlin Papyrus No. 3 includes the fragments of two works: a philosophical dialogue between an Egyptian and his soul, and a fantastic story. It appears that the story began at line 156, and it occupied the last thirty-six lines of the manuscript as it exists at present (11. 156-191); it is impossible to estimate exactly what is missing from the end; all that can be said now is that the lines with which the narrative opens were anciently effaced. A second edition of the text has been given in phototype by Alan H. Gardiner, Die Erziihlung des Sinuhe und die Hirtengischichte, in vol. iv. of Hieratische Texten des Mittleren Reiches by Erman, folio, Leipzig, 1909, pl. xvi, xvii. It was translated for the first time into French by Maspero, itudes igyptiennes, vol. i, p. 73 et seq., then into German by Erman, Aus den Papyrus der Koniglichen Museen, 1899, pp. 20-30, and by Alan H. Gardiner, Die Erziihlung des Sinuhe und die Hirtengeschichte, pp. 14, 15. Now behold, as I went down to the marsh which adjoins that wadi, I saw there a woman who had not the appearance of a mortal; my hair rose up when I perceived her tresses, by the variety of their colour. I could make nothing of that which she spake to me, so much had the terror of her penetrated my limbs.
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El-Shamy, Hasan. "The Memoirs Of Sinuhit". En Popular Stories Of Ancient Egypt, 55–79. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195173352.003.0004.

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Abstract The memoirs of Sinuhit appear to have been held in high estimation in the literary circles of Pharaonic Egypt, for they were frequently copied either in whole or in part, and we still possess the remains of three manuscripts which contained them complete-the Berlin Papyrus No. 1, to which the fragments of the Amherst Papyrus belong, the Golensfchejf Papyrus and the Ramesseum Papyrus No. 1 at Berlin (Berlin 3022). The Berlin Papyrus No. 1, bought by Lepsius in Egypt, and inserted by him in the Denkmaler au /Egypten und /Ethiopien, vi, pl. ro4-ro7, is imperfect at the beginning. It has been published in photographic facsimile with a hieroglyphic transcription by Alan H. Gardiner, die Ezralung des Sinuhe und die Hirtengeschichte, in Erman, Hieratische Texte des Mittleren Reichies, 8vo, Leipzig, 1909, vol. ii, pl. 5-15. In its present state it contains three hundred and eleven lines of text. The hundred and seventy-nine lines of the commencement are vertical; followed immediately by ninety-six horizontal lines (180-276); but from line two hundred and seventy-seven to the end the scribe has reverted to the system of vertical columns. The first forty lines of the part that has survived have suffered more or less from wear and tear; some of them (lines 1, 13, 15, 38) have lacuna: that I should have been unable to fill in, had I not been fortunate enough to discover another copy at Thebes. The end is intact and closes with the wellknown formula: It has come from its beginning to its end, as it has been found in the book. The writing, which is very good and bold in the vertical portions, becomes thick and confused in the horizontal lines, and full of ligatures and cursive forms, which in places render decipherment difficult. Some scraps of the parts that are missing at the beginning have been found among fragments belonging to the collection of the late Lord Amherst of Hackney. They have been published in hieroglyphic transcription by F.
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