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Journal articles on the topic 'American Missions – History'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Masur, Laura E. "Plantation as Mission: American Indians, Enslaved Africans, and Jesuit Missionaries in Maryland." Journal of Jesuit Studies 8, no. 3 (2021): 385–407. http://dx.doi.org/10.1163/22141332-0803p003.

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Abstract Jesuit endeavors in Maryland are difficult to categorize as either missions or plantations. Archaeological sites associated with the Maryland Mission/ Province bear similarities to Jesuit mission sites in New France as well as plantations in Latin America and the Caribbean. It is clear that in Maryland, the Jesuits did not enforce a distinction between missions as places of conversion and plantations as sites of capitalist production. Moreover, people of American Indian, African, and European ancestry have been connected with Maryland’s Jesuit plantations throughout their history. Arc

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2

Saeger, James Schofield. "The Mission and Historical Missions: Film and the Writing of History." Americas 51, no. 3 (1995): 393–415. http://dx.doi.org/10.2307/1008228.

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Because of the power of film, movies with historical themes affect public perceptions of the past more deeply than do scholarly reconstructions. Film makers and historians search for meaning in separate ways, but their quests can converge. Examples of different approaches to similar destinations are found in a newer film and older historical views of Catholic missions in South America. Released in 1986, The Mission, directed by Roland Joffé with a screenplay by Robert Bolt, displays paternalistic attitudes like those of an earlier generation of North American academic historians. The film's vo

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3

Woolley, Christopher. "Missions and Missionaries in the Americas:A Special Teaching and Research Collection of The Americas." Americas 74, S2 (2017): S4—S13. http://dx.doi.org/10.1017/tam.2017.90.

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For more than 70 years,The Americas, a publication of the Academy of American Franciscan History, has been a leading forum for scholars studying the history of Spanish America's colonial missions. As the articles collected from the journal for this special issue show, the general trend has been to move beyond the hagiographic treatment of missionaries and towards a more complex understanding of the historical roles played by the colonial missions in rural life.

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4

Escobar, Samuel. "Missions and Renewal in Latin-American Catholicism." Missiology: An International Review 15, no. 2 (1987): 33–46. http://dx.doi.org/10.1177/009182968701500203.

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Not enough attention has been paid to the impact of Catholic North American and European missionary work on the contemporary state of Christianity in Latin America. Another important aspect of recent missionary history is the effect of the Protestant missionary presence in Latin America on the Catholic Church there. This article makes an initial exploration into these processes, examining especially how Latin-American Catholicism is experiencing a change in three areas: a self-critical redefinition of the meaning of being a Christian, a fresh understanding of the Christian message in which the

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Pavao-Zuckerman, Barnet. "Rendering Economies: Native American Labor and Secondary Animal Products in the Eighteenth-Century Pimería Alta." American Antiquity 76, no. 1 (2011): 3–23. http://dx.doi.org/10.7183/0002-7316.76.1.3.

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While the ostensible motivation for Spanish missionization in the Americas was religious conversion, missions were also critical to the expansion of European economic institutions in the sixteenth through nineteenth centuries. Native American labor in mission contexts was recruited in support of broader programs of colonialism, mercantilism, and resource extraction. Archaeological research throughout North America demonstrates the importance and extent of the integration of Native labor into regional colonial economies. Animals and animal products were often important commodities within coloni

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6

Xi, Lian. "Protestants Abroad: How Missionaries Tried to Change the World but Changed America." International Bulletin of Mission Research 43, no. 2 (2018): 181–87. http://dx.doi.org/10.1177/2396939318795373.

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In Protestants Abroad David Hollinger reminds us of the vital role of missionaries in American history. The book explores how overseas missions, though often linked with imperialism, produced a counterreaction against it in the course of the twentieth century. As a result of the “cascading self-interrogations” from the mission field, both the missionary enterprise and churches in America were challenged and changed. Missionaries, their children, and missionary-connected Americans helped their country come to grips with the traditions and modern realities of Asia, pioneered in the development o

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7

Langer, Erick D. "Mission Land Tenure on the Southeastern Bolivian Frontier, 1845-1949." Americas 50, no. 3 (1994): 399–418. http://dx.doi.org/10.2307/1007167.

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The land tenure arrangements of missions in Latin America have received insufficient attention. Given the vast extent of land the missions controlled on the Latin American frontier and the effect that land tenure arrangements had on the functioning of the missions, this is a serious oversight. Rather than focus on land tenure, most studies of the missions have examined primarily issues such as evangelization, the labor regime, and demographic patterns. While these topics are also important, indeed vital, to an understanding of missions, an analysis of land tenure arrangements is a useful way f

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8

Womack, Deanna Ferree. "Lubnani,Libanais, Lebanese: Missionary Education, Language Policy and Identity Formation in Modern Lebanon." Studies in World Christianity 18, no. 1 (2012): 4–20. http://dx.doi.org/10.3366/swc.2012.0003.

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This article examines language instruction and religious and socio-political identity formation in nineteenth- and early twentieth-century American Protestant and French Jesuit missionary institutions in Lebanon. It compares French, English and Arabic language education policies at Saint Joseph University (Université Saint-Joseph), Syrian Protestant College (now the American University in Beirut) and the American Syria Mission schools under the American Board of Commissioners for Foreign Missions and the Board of Foreign Missions of the Presbyterian Church in the USA. The article considers the

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9

Bruner, Jason. "Inquiring into Empire: Princeton Seminary’s Society of Inquiry on Missions, the British Empire, and the Opium Trade, Ca. 1830‐1850." Mission Studies 27, no. 2 (2010): 194–219. http://dx.doi.org/10.1163/157338310x536438.

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AbstractPrinceton Seminary was intimately involved in the North American foreign missions movement in the nineteenth century. One remarkable dimension of this involvement came through the student-led Society of Inquiry on Missions, which sought to gather information about the global state of the Christian mission enterprise. This paper examines the Society’s correspondence with Protestant missionaries in China regarding their attitudes to the British Empire in the years 1830‐1850. It argues that the theological notion of providence informed Princetonians’ perceptions of the world, which conseq

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10

Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives." Studies in World Christianity 22, no. 1 (2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.

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This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history eve

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11

Kling, David W. "The New Divinity and the Origins of the American Board of Commissioners for Foreign Missions." Church History 72, no. 4 (2003): 791–819. http://dx.doi.org/10.1017/s0009640700097389.

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The theological influence of the New Divinity in the formation and character of the American Board of Commissioners for Foreign Missions (ABCFM) is uncontested among scholars of American religious history and missions. Since the mid nineteenth century, both partisans of missions and nearly all scholarly observers have attributed the origins of the modern American Protestant missionary spirit to the writings of Jonathan Edwards and his self-appointed heirs, those Congregational ministers who came to be called New Divinity men. Edwards proposed a theology of cosmic redemption and supplied the ex

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12

Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.

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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-Americ

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13

Colwell-Chanthaphonh, Chip. "The Incorporation of the Native American Past: Cultural Extermination, Archaeological Protection, and the Antiquities Act of 1906." International Journal of Cultural Property 12, no. 3 (2005): 375–91. http://dx.doi.org/10.1017/s0940739105050198.

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In the late nineteenth century, while advocates garnered support for a law protecting America's archaeological resources, the U.S. government was seeking to dispossess Native Americans of traditional lands and eradicate native languages and cultural practices. That the government should safeguard Indian heritage in one way while simultaneously enacting policies of cultural obliteration deserves close scrutiny and provides insight into the ways in which archaeology is drawn into complex sociopolitical developments. Focusing on the American Southwest, this article argues that the Antiquities Act

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14

Kling, David W. "The New Divinity and Williams College, 1793-1836*." Religion and American Culture: A Journal of Interpretation 6, no. 2 (1996): 195–223. http://dx.doi.org/10.1525/rac.1996.6.2.03a00040.

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The story is a familiar one, found in nearly every narrative text of American religious history In the summer of 1806, five Williams College students met in a grove of trees to pray for divine guidance and to discuss their religious faith and calling. While seeking refuge from a summer rainstorm under a haystack, Samuel J. Mills, Jr., and the other four students consecrated their lives to overseas missions. This incident, later publicized as the Haystack Prayer Meeting, became the pivotal event in the launching of American Protestantism's foreign missionary movement. Mills and several comrades

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15

Ball, Jeremy. "The ‘Three Crosses’ of Mission Work: Fifty Years of the American Board of Commissioners for Foreign Missions (ABCFM) in Angola, 1880-1930." Journal of Religion in Africa 40, no. 3 (2010): 331–57. http://dx.doi.org/10.1163/157006610x532202.

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AbstractIn 1930 the American Board of Commissioners for Foreign Missions (ABCFM) commemorated fifty years of mission work in central Angola with a celebration that sought to unite thousands of Umbundu Christians into a community. Rituals such as the singing of hymns, daily church services, and bold performances of religious music by the 540-voice Jubilee Choir aimed at reinforcing Christian identity. A historical pageant dubbed the ‘Three Crosses’ was created in order to present a missionary perspective of Angolan history, one that juxtaposed Christian societal improvement with indigenous scen

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16

Butler, Jon, and William R. Hutchison. "Errand to the World: American Protestant Thought and Foreign Missions." Journal of Interdisciplinary History 19, no. 3 (1989): 528. http://dx.doi.org/10.2307/204389.

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17

Miller, Char, and William R. Hutchison. "Errand to the World: American Protestant Thought and Foreign Missions." Journal of American History 75, no. 1 (1988): 250. http://dx.doi.org/10.2307/1889708.

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18

Schueneman, Mary K. "A Leavening Force: African American Women and Christian Mission in the Civil Rights Era." Church History 81, no. 4 (2012): 873–902. http://dx.doi.org/10.1017/s000964071200193x.

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After Josephine Beckwith and DeLaris Johnson broke the color barrier at two southern missionary training schools in the 1940s and 50s, their religious vocations led them and other African American women on a trajectory of missionary service resonate with what we recognize today as civil rights activism. While histories of African American women's mission organizing and those of their civil rights organizing typically are framed as separate endeavors, this article teases out the previously unexamined overlaps and connections between black women's missionary efforts and civil rights activism in

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19

Isacson, Adam. "Why Latin America Is Rearming." Current History 110, no. 733 (2011): 62–67. http://dx.doi.org/10.1525/curh.2011.110.733.62.

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20

Widder, Keith R., and Carol Devens. "Countering Colonization: Native American Women and Great Lakes Missions, 1630-1900." Michigan Historical Review 19, no. 1 (1993): 72. http://dx.doi.org/10.2307/20173379.

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21

Rubenstein, Bruce A., and Carol Devens. "Countering Colonization: Native American Women and Great Lakes Missions, 1630-1900." Western Historical Quarterly 24, no. 1 (1993): 86. http://dx.doi.org/10.2307/970024.

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22

Gaune, Rafael, and Maria Montt Strabucchi. "The Missionary in the World: The Invention of the Soul of Saint Francis Xavier in an Anonymous Sermon: The East, Quito and Rome, 18th Century." Mission Studies 38, no. 1 (2021): 7–30. http://dx.doi.org/10.1163/15733831-12341772.

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Abstract The discovery of an anonymous Quito Sermon dating back to 1741 in the Fondo Curia 2223 in the Archives of the Pontifical Gregorian University of Rome dealing with the historical and metaphorical transit between Rome and the “Orient” of the Jesuit missionary Francis Xavier (1506–52), suggests links between the universalist vocation of the Catholic mission, and the local American missionary experiences which the text omits. This article argues that the sermon has a universal resonance that invokes the East in America (as it is written to be read in public); it is a sensory experience th

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23

Hendricks, Rick. "From Savages to Subjects: Missions in the History of the American Southwest." Hispanic American Historical Review 82, no. 1 (2002): 141–42. http://dx.doi.org/10.1215/00182168-82-1-141.

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24

Phillips, Clifton J., and William R. Hutchinson. "Errand to the World: American Protestant Thought and Foreign Missions." American Historical Review 93, no. 3 (1988): 780. http://dx.doi.org/10.2307/1868266.

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25

Lengyel, Ádám. ""Senkit sem hagyunk hátra!"." Belvedere Meridionale 30, no. 2 (2018): 88–118. http://dx.doi.org/10.14232/belv.2018.2.5.

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In my study I compare two of the many combat rescue missions from the recent history. These two operations are the Battle of Mogadishu on 3–4. October 1993., and the Battle of Takur Ghar on 4–5. March, 2002. I will examine the physical and political environments, the operational plans, the American and the opposition forces involved in the missions, the exact events that lead to combat rescue missions, and the aftermaths of the two battles.

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26

Tanner, Helen Hornbeck, and Carol Devens. "Countering Colonization: Native American Women and Great Lakes Missions, 1630-1900." Ethnohistory 41, no. 1 (1993): 172. http://dx.doi.org/10.2307/3536985.

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27

King, David P. "The West Looks East: The Influence of Toyohiko Kagawa on American Mainline Protestantism." Church History 80, no. 2 (2011): 302–20. http://dx.doi.org/10.1017/s0009640711000023.

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Toyohiko Kagawa served as the leading Christian voice in Japan from the 1920s through the 1940s. While nationally respected throughout Japan, he also became a hero among American Protestants. Kagawa's popularity in the West rose during a time of transition for mainline Protestantism. The American mainline's optimism and dominance as the religious “establishment” began to falter. It faced both religious and economic depression, internal theological divisions, and a reassessment of their mandate for missions. In the 1930s, mainline Protestants in America were searching for a voice, and Kagawa pr

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28

Perdue, Theda, and Carol Devens. "Countering Colonization: Native American Women and Great Lakes Missions, 1630-1900." Journal of American History 80, no. 1 (1993): 240. http://dx.doi.org/10.2307/2079726.

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29

Rooy, Sidney H. "The Latin American Council of Churches and Missions: an Historical Approach." Mission Studies 20, no. 1 (2003): 112–38. http://dx.doi.org/10.1163/157338303x00070.

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AbstractIn this article, Sidney H. Rooy chronicles the development of the Latin American Council of Churches (CLAI) up to and including its 2001 Assembly in Baranquilla, Colombia. This organization, the author explains, understands the church's mission as rooted in the mission of God as such. Because of this, mission is not only about individual conversion and church-centered concerns, but about witnessing to justice in the world and peace and reconciliation among peoples.

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30

Burnett, Virginia Garrard. "God and Revolution: Protestant Missions in Revolutionary Guatemala, 1944-1954." Americas 46, no. 2 (1989): 205–23. http://dx.doi.org/10.2307/1007083.

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“Our institutions,” remarked a North American Protestant missionary in Guatemala in 1910 referring to his denomination's missions, schools and clinics, “can do more than gunboats.” From the time of the Liberal reform of Justo Rufino Barrios, most of Guatemala's Liberal rulers had agreed. Valued by nineteenth century Liberal rulers for their development projects, their usefulness in the struggle against Catholic clericalism, and, most importantly, for the packaging of North American values, beliefs and culture in which they wrapped the Word of God, Protestant missionaries worked in Guatemala wi

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31

Imhoff, Sarah. "Manly Missions: Jews, Christians, and American Religious Masculinity, 1900-1920." American Jewish History 97, no. 2 (2013): 139–58. http://dx.doi.org/10.1353/ajh.2013.0000.

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32

White, Richard, and Carol Devens. "Countering Colonization: Native American Women and Great Lakes Missions, 1630-1900." American Historical Review 98, no. 3 (1993): 941. http://dx.doi.org/10.2307/2167698.

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33

Norris, Jim. "From Savages to Subjects: Missions in the History of the American Southwest (review)." Catholic Historical Review 87, no. 3 (2001): 528–29. http://dx.doi.org/10.1353/cat.2001.0123.

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34

Moran, Katherine D. "Catholicism and the Making of the U.S. Pacific." Journal of the Gilded Age and Progressive Era 12, no. 4 (2013): 434–74. http://dx.doi.org/10.1017/s1537781413000327.

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In the late nineteenth and early twentieth centuries, in the context of the development of U.S. power in the Pacific, some American Protestants began to articulate a new approach to Catholicism and American national identity. In Southern California, Anglo-American boosters began to celebrate the region's history of Spanish Franciscan missions, preserving and restoring existing mission buildings while selling a romantic mission story to tourists and settlers. In the Philippines, U.S. imperial officials, journalists, and popular writers tempered widespread critiques of contemporary Spanish friar

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35

Lindner, Christine. "“Long, Long Will She Be Affectionately Remembered”: Gender and the Memorialization of an American Female Missionary." Social Sciences and Missions 23, no. 1 (2010): 7–31. http://dx.doi.org/10.1163/187489410x488512.

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AbstractThis article traces the transformation of gender within nineteenth century American Protestant missions, through comparing the life and post-humus memorializations of Sarah Lanman Smith, a missionary for the American Board of Commissioners for Foreign Missions in Ottoman Syria during 1830s. Through examining the ways that Sarah defined her own identity and gender in relation to different commemorations of her life and work, this article demonstrates that 'Sarah' was increasingly read through the lens of an narrowed binary of gender. This was done through selectively editing her history

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36

brogi, alessandro. ""Competing Missions": France, Italy, and the Rise of American Hegemony in the Mediterranean." Diplomatic History 30, no. 4 (2006): 741–70. http://dx.doi.org/10.1111/j.1467-7709.2006.00575.x.

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37

Starcher, Richard L. "How Higher Education in the U.S. Can Inform Missions’ Diversification Efforts." Mission Studies 29, no. 2 (2012): 201–12. http://dx.doi.org/10.1163/15733831-12341237.

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Abstract Many largely homogenous, North American mission organizations claim they are interested in attracting a more diverse membership. Some have even taken steps toward diversity. However, few have a clear, proven, diversification strategy in mind. This article borrows heavily from the diversity literature on higher education in the United States to uncover effective principles that can inform mission organizations’ diversification efforts. The intended audience is primarily North American mission organizations seeking to diversify their membership. Nevertheless, the principles outlined are

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38

White, Jill. "Teaching the counter story. An analysis of narration in African American cookbooks using Critical Race Theory." Critical Dietetics 1, no. 2 (2012): 21–33. http://dx.doi.org/10.32920/cd.v1i2.951.

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As nutrition educators we must promote sensitivity to the historical roots of eating and food patterns. This analysis of narratives from a sampling of cookbooks written by African Americans, represents an attempt to give voice to an unconventional source of documentation regarding the historical experiences of a people oppressed by enslavement and institutionalized racism as told through recipe sharing. The themes that emerged from an examination of the missions and motivations of the authors included; history, work, cultural tradition, and empowerment in the struggle to survive. Critical Race

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Nguyen, Thuy-Phuong. "The rivalry of the French and American educational missions during the Vietnam War." Paedagogica Historica 50, no. 1-2 (2014): 27–41. http://dx.doi.org/10.1080/00309230.2013.872683.

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40

Lodwick, Kathleen L., Xi Lian, Wayne Flynt, and Gerald W. Berkley. "The Conversion of Missionaries: Liberalism in American Protestant Missions in China, 1907-1932." Journal of American History 84, no. 3 (1997): 1097. http://dx.doi.org/10.2307/2953178.

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LaGrand, James B. "The Changing "Jesus Road": Protestants Reappraise American Indian Missions in the 1920s and 1930s." Western Historical Quarterly 27, no. 4 (1996): 479. http://dx.doi.org/10.2307/970534.

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42

Hayward, Jeff, and Christine Larouche. "The Emergence of the Field of African American Museums." Public Historian 40, no. 3 (2018): 163–72. http://dx.doi.org/10.1525/tph.2018.40.3.163.

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This article offers an overview of the field of African American museums, describing the growth and variety of museums created, basic operational characteristics, their service to their communities, and perceived challenges in the present and future. The data were obtained through two national surveys, each of which had a focused purpose to serve the Association of African American Museums (AAAM), and were funded by the Institute for Museum and Library Services (IMLS). Data from those surveys describe the outlines of the field of African American museums, many of which are small and undercapit

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Hinkelmann, Frank. "Saving the Overlooked Continent. American Protestant Missions in Western Europe 1940-1975 Hans Krabbendam." European Journal of Theology 30, no. 1 (2021): 237–40. http://dx.doi.org/10.5117/ejt2021.1.026.hink.

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Summary This book presents research into North-American evangelical missionary initiatives in Europe between 1940 and 1975. It investigates the motives and aims of the American interest in Europe and describes the further development of the American-European relationship among evangelicals. Regarding the first decades, the author deals with the competition within the conservative American camp between traditional fundamentalists and evangelicals for influence in Europe (which the fundamentalists lost) and contrasts developments in the evangelical space with those of traditional inter-church re

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Merritt, Jane T., and Carol Devens. "Countering Colonization: Native American Women and Great Lakes Missions, 1630-1900." Journal of the Early Republic 14, no. 3 (1994): 396. http://dx.doi.org/10.2307/3124521.

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Santiago-Vendrell, Angel. "Give Them Christ: Native Agency in the Evangelization of Puerto Rico, 1900 to 1917." Religions 12, no. 3 (2021): 196. http://dx.doi.org/10.3390/rel12030196.

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The scholarship on the history of Protestant missions to Puerto Rico after the Spanish American War of 1898 emphasizes the Americanizing tendencies of the missionaries in the construction of the new Puerto Rican. There is no doubt that the main missionary motif during the 1890s was indeed civilization. Even though the Americanizing motif was part of the evangelistic efforts of some missionaries, new evidence shows that a minority of missionaries, among them Presbyterians James A. McAllister and Judson Underwood, had a clear vision of indigenization/contextualization for the emerging church bas

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46

Graham, Gael, and Xi Lian. "The Conversion of Missionaries: Liberalism in American Protestant Missions in China, 1907-1932." American Historical Review 103, no. 1 (1998): 252. http://dx.doi.org/10.2307/2650909.

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47

Horn, Karen. "The Scottish Catholic Mission Stations in Bauchi Province, Nigeria: 1957-1970." Journal of Religion in Africa 40, no. 2 (2010): 149–62. http://dx.doi.org/10.1163/157006610x499877.

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AbstractIn 1963 the Archbishop of St Andrews and Edinburgh, Gordon Joseph Gray, asked for volunteers to staff a mission station in the Bauchi province in the north of Nigeria. By the end of 1969 the Bauchi experiment was deemed a success; however, the process of establishing the mission was littered with complications. Not only had this station been abandoned by the Society of African Missions since 1957, it was also firmly located in an Islam-dominated area where Catholic priests had to compete not only with Muslims but also with American Protestant missionaries and indigenous religions. To m

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48

HIGHAM, C. L. "Saviors and Scientists: North American Protestant Missionaries and the Development of Anthropology." Pacific Historical Review 72, no. 4 (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 profess

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Lamy, Jérôme. "The Measure of All Things." Historical Studies in the Natural Sciences 48, no. 4 (2018): 403–40. http://dx.doi.org/10.1525/hsns.2018.48.4.403.

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The TOPEX/POSEIDON satellite mission to observe the oceans triggered the formation of the new specialty of space oceanography from the 1970s to 1990s. Previously, in the 1960s in the United States, traditional oceanographers had shown little interest in the possibilities of space and thus space engineers and physicists worked on the first missions (Seasat in particular). TOPEX/POSEIDON brought together two projects, one American (TOPEX) and the other French (POSEIDON). The gradual crystallization of the disciplinary specialty of space oceanography occurred by making available a platform of ins

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Chesterton, Bridget María. "INTER-AMERICAN NOTES: CONFERENCES." Americas 72, no. 1 (2015): 149–50. http://dx.doi.org/10.1017/tam.2014.31.

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Between July 23 and July 25, 2014, the University of Montevideo hosted the Fourth Jornadas Internacionales de Historia del Paraguay, with sponsorship from the Universities of Georgia, Köln, and Rennes 2. Organized by Thomas Whigham and Juan Manuel Casal, the conference included 45 presenters and 70 attendees traveling to the Uruguayan capital from the United States, Germany, Spain, Italy, Paraguay, Brazil, Chile, Uruguay, and Paraguay. Students from both the National and Catholic Universities of Asunción also took part with one of their number, Claudio José Fuentes Armadans (Universidad Católi

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