Academic literature on the topic 'American Northern Presbyterian missions'
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Journal articles on the topic "American Northern Presbyterian missions"
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Libson, Scott. "“Vibrating between Hope and Fear”: The European War and American Presbyterian Foreign Missions." Religions 9, no. 7 (July 2, 2018): 205. http://dx.doi.org/10.3390/rel9070205.
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Womack, Deanna Ferree. "Lubnani,Libanais, Lebanese: Missionary Education, Language Policy and Identity Formation in Modern Lebanon." Studies in World Christianity 18, no. 1 (April 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 mutual transformations in the encounter between missionaries and Lebanese students and addresses the relationship between language learning and educational, literary and nationalist development in the Middle East. Emphasising the agency of Arabic-speaking Ottoman subjects and their reciprocal relationship with missionaries, it argues that before the turn of the century, those individuals who acquired a foreign language and excelled in literary Arabic charted the course toward social, cultural and political change in the twentieth century.
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Walker, Anthony R. "The first Lahu (Muhsur) Christians: A community in Northern Thailand." Acta Orientalia Vilnensia 11, no. 2 (January 1, 2010): 7–28. http://dx.doi.org/10.15388/aov.2010.3650.
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Universiti Brunei DarussalamBetween 10 to 20 per cent of all the Tibeto-Burman-speaking Lahu people now subscribe to one or another version of the Christian religion.The largest proportion of present-day Lahu Christians inherited the genre of this Western religion propagated by American Baptist missionaries in the former Kengtung State of Burma (from 1901 to 1966), in Yunnan (from 1920 to 1949), and in North Thailand (from 1968 to 1990). For this reason, it is often thought that pioneer American Baptist among the Lahu, William Marcus Young (1861–1936), was the first to induct a representative of this people into the Christian faith.In fact this is not the case. The first Lahu Christians lived in North Thailand, baptised by long-time Chiang Mai-based American Presbyterian missionary, Daniel McGilvary. This was in 1891, thirteen years before Young’s first baptism of a Lahu in Kengtung, Burma, in October 1904.The paper addresses three questions. Why were Lahu living in upland North Thailand in the early 1890s? Why did one small Lahu community decide to embrace the Christian religion? Finally, why, in stark contrast to Baptist Christianity in the Lahu Mountains, did this fledgling Lahu Presbyterian community disappear, apparently without trace, sometime after 1920?
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Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (May 28, 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-American Protestant missions were expanding across the globe, they conceived of their mission as a universal one and sought to draw Copts and Muslims alike toward their reformed (that is, Protestant) creed. In the long run, American efforts led to the creation of an Egyptian Evangelical church (Kanisa injiliyya misriyya) even while stimulating a kind of “counter-reformation” within Coptic Orthodoxy along with new forms of social outreach among Muslim activists and nationalists.
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Shankar, Shobana. "Race, Ethnicity, and Assimilation." Social Sciences and Missions 29, no. 1-2 (2016): 37–65. http://dx.doi.org/10.1163/18748945-02901022.
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This article traces the influences of American anthropology and racial discourse on Christian missions and indigenous converts in British Northern Nigeria from the 1920s. While colonial ethnological studies of religious and racial difference had represented non-Muslim Northern Nigerians as inherently different from the Muslim Hausa and Fulani peoples, the American missionary Albert Helser, a student of Franz Boas, applied American theories and practices of racial assimilation to Christian evangelism to renegotiate interreligious and interethnic relations in Northern Nigeria. Helser successfully convinced the British colonial authorities to allow greater mobility and influence of “pagan” converts in Muslim areas, thus fostering more regular and more complicated Christian-Muslim interactions. For their part, Christian Northern Nigerians developed the identity of being modernizers, developed from their narratives of uplift from historical enslavement and oppression at the hands of Muslims. Using new sources, this article shows that a region long assumed to be frozen and reactionary experienced changes similar to those occurring in other parts of Africa. Building on recent studies of religion, empire, and the politics of knowledge, it shows that cultural studies did not remain academic or a matter of colonial knowledge. Northern Nigerians’ religious identity shaped their desire for cultural autonomy and their transformation from converts into missionaries themselves.
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Butchart, Ronald E. "Mission Matters: Mount Holyoke, Oberlin, and the Schooling of Southern Blacks, 1861–1917." History of Education Quarterly 42, no. 1 (2002): 1–17. http://dx.doi.org/10.1111/j.1748-5959.2002.tb00098.x.
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At the end of her spring term in 1862, Martha Hale Clary bade farewell to her classmates at Mount Holyoke Female Seminary one year before she was to graduate. She was a 24 year-old teacher, the daughter of a farming family from Conway, Massachusetts, who had graduated from Westfield State Normal School five years earlier. By the autumn of 1862, she was living in an abandoned plantation house in Beaufort, South Carolina, organizing a school for the Gullah people not many miles from Confederate lines, one of the earliest participants in the Sea Islands’ “Rehearsal for Reconstruction.” For the next eleven years she taught scores of the islands’ freed slaves in Beaufort and Hilton Head, one of the hundreds of teachers sponsored by the venerable American Missionary Association (AMA). By the early 1870s, young former slaves had themselves gained sufficient education to become their people's elementary teachers, so in 1873 Martha Clary accepted a position with the Presbyterian Committee on Missions to the Freedmen to teach in its academy for black students in North Carolina, Scotia Seminary. She would remain there for another fourteen years, finally retiring to her native state in 1887 after twenty-five years of service to southern African Americans.
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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 (January 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 colonialperiod regional exchange networks and thus, zooarchaeological data can be crucial to the reconstruction of local economic practices that linked Native labor to larger-scale economic processes. Zooarchaeological remains from two Spanish missions—one in southern Arizona and one in northern Sonora—demonstrate that Native labor supported broader colonial economic processes through the production of animal products such as tallow and hide. Tallow rendered at Mission San Agustín de Tucson and Mission Nuestra Señora del Pilar y Santiago de Cocóspera was vital for mining activities in the region, which served as an important wealth base for the continued development of Spanish colonialism in the Americas. This research also demonstrates continuity in rendering practices over millennia of human history, and across diverse geographical regions, permitting formalization of a set of expectations for identifying tallow-rendered assemblages, regardless of context.
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Abel, Kerry. "Prophets, Priests and Preachers: Dene Shamans and Christian Missions in the Nineteenth Century." Historical Papers 21, no. 1 (April 26, 2006): 211–24. http://dx.doi.org/10.7202/030954ar.
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Abstract Throughout the nineteenth century, European and Canadian observers recorded instances of “prophets” arising among the Dene in the northwest. These men and women reported having travelled to the land of the spirits or to heaven, where they learned new rules for human behaviour which would bring about a change of circumstances for the better. Missionaries of the Church Missionary Society and particularly the Oblates of Mary Immaculate were concerned about these events and interpreted them in a variety of ways. Anthropologists and historians have considered similar postcontact events in North American Indian societies as “revitalization movements” and “crisis cults.” These concepts are examined and found somewhat misleading when applied to the Dene prophets. Instead, the activities of these prophets are interpreted as manifestations of traditional cultural responses to the various pressures of life in a harsh northern environment.
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Luzzi, Serena. "If the Apaches Are the Instrument of the Devil." Southern California Quarterly 99, no. 4 (2017): 425–42. http://dx.doi.org/10.1525/scq.2017.99.4.425.
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Padre Eusebio Kino (1645–1711), known as the builder of missions, explorer of New Spain’s northern reaches, protective pastor of Native American converts, and diplomat for peace on the borderlands, also instigated military attacks on Indigenous peoples who resisted Christianity and Spanish rule, drove his converts to take up arms against them, and celebrated brutal victories. He did these actions with a clean conscience by determining that his adversaries were instruments of the Devil and by appealing to legalities. This article explores Kino’s exercise of this second, militant kind of diplomacy by making a close comparison of his own account of his years in the Pimería Alta with the accounts of his Spanish military counterparts.
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Yoo, William. "Moving from “Foreign Mission” to “World Mission” in South Korea and the United States." Mission Studies 33, no. 3 (November 8, 2016): 299–326. http://dx.doi.org/10.1163/15733831-12341465.
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This article traces the evolving attitudes and relationships of Korean Protestants and American missionaries after 1945 through an investigation of the rise of one Korean Presbyterian pastor, Kyung-Chik Han, as a renowned religious leader at home and abroad during the escalation of the Cold War in the 1950s, and the uneasy transitions within the American Presbyterian missions in Korea. The analysis of Han’s sermons and addresses in Korea and the West, popular American Protestant magazines, and American missionary documents illumines the creation of new transnational Christian partnerships, the presence of ongoing cross-cultural tensions, and the emergence of new challenges between Korean Protestants and American missionaries as the positions of authority started to shift. This study concludes with broader observations connecting the history of the relationships between Han and American Protestants to some of the problems with contemporary interpretations of the changing dynamics and mission flows in world Christianity. 本文追溯1945年后南韩基督徒和美国宣教士不断改变的态度及关系。这是透过对一位长老会牧者坤赤翰的升起的研究调查，以及在韩国的美国长老会宣教会经历的不易的转折而达成的。坤赤翰是五十年代逐渐升级的冷战期间在国内外著名的宗教领袖，对他的讲章，及其在韩国和西方，美国的基督教杂志及宣教文件里的发言的分析，我们可以发现新的跨国基督徒合作的开始，持续的跨文化张力的存在，以及当权力开始转移时韩国基督徒及美国宣教士所面临的新的挑战。这个研究得出更广义的结论，即是翰与美国基督徒之间关系的这段历史，可以联系到世界基督教不断改变的宣教流所面临的当代诠释问题。 Este artículo describe la relación y las actitudes que van surgiendo entre protestantes coreanos y misioneros estadounidenses desde1945 en adelante. Investiga el surgimiento del pastor coreano presbiteriano, Kyung-Chik Han, como líder religioso de renombre tanto en su país como en el extranjero durante la escalada de la Guerra Fría en la década de 1950. Trata, además, sobre las incómodas transiciones dentro de las misiones de presbiterianos americanos en Corea. El análisis de sermones y discursos de Han en Corea y occidente, de revistas populares norteamericanas, y documentos misioneros estadounidenses explica la creación de nuevas asociaciones cristianas transnacionales, la presencia de tensiones interculturales en curso, y la aparición de nuevos retos entre protestantes coreanos y misioneros estadounidenses cuando los lugares de autoridad empiezan a cambiar. Este estudio concluye con observaciones más amplias que relacionan la historia entre Han y los protestantes norteamericanos a algunos de los problemas con interpretaciones contemporáneas sobre la dinámica cambiante y los flujos de la misión en el cristianismo mundial. This article is in English.
Dissertations / Theses on the topic "American Northern Presbyterian missions"
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Han, Kang-Hee. "Empires, missions, and education : mission schools and resistance movements in modern Korea, 1885-1919." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/17074.
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This thesis discusses the emergence of anti-Japanese resistance movements based on mission schools in Seoul and Pyongyang established by American Northern Presbyterian missionaries in turn-of-the-twentieth-century Korea. It examines how Korean elites from the schools, despite Japanese surveillance, took part in national independence activities by orchestrating diverse systematic anti-Japanese organizations at home and abroad. It is also explored how educational missionaries influenced the formation and development of Koreans’ national consciousness and anticolonial activism, thereby unveiling missionary attitudes toward Korean independence and the Japanese colonial regime. This thesis broadly explores three key issues. Firstly, this research demonstrates the subtle interplay between mission education and socio-political dimensions of Korea in the imperialist milieu of East Asia. This issue pays particular attention to hegemonic contest between American missionaries and Japanese colonialists over mission schools, emerged in the imperialist landscape of Western powers. This study traces how the unique but mutually incompatible projects of evangelization and colonization pursued by missionaries and colonialists respectively encountered in a site of mission education. It is also important to note the clash between American democratic ideas and Japanese values, each in their own way trying to civilize the Koreans. Secondly, this study illuminates the connection between Koreans’ expectation of mission education amidst foreign imperialist threats to Korea and their collective vision of making a sovereign nation. Especially, pro-Protestant Korean reformers attributed Korea’s inability to check the imperialist intrusion to Confucian civilization and sinocentrism deeply rooted in Korea. Therefore, under an epoch-making slogan of ‘civilization and enlightenment’, the reformers sought modern Western elements derived from mission education in order to protect Korea from imperialism and simultaneously to develop it into a strong ‘civilized’ nation. For them, mission schools were not simply religious institutions for evangelism, but incubators to produce national leaders for Korean independence and restoration of sovereignty by diffusing liberating knowledge and patriotic sentiment throughout Korea. Mission education thus had multiple objectives and roles in a particular historical condition of Korea. Lastly, this thesis considers the anticolonial discourse and praxis of mission-educated Koreans during Japan’s early colonial era of Korea. The modernizing vision of Korean reformers flowed into the curricula and contents of mission education, Korean students imbibing Western concepts such as democracy, equality, and freedom related to Korean nationalism. This intellectual interaction imbued the students with critical consciousness reflecting their colonial reality, leading them to form anti-Japanese organizations intended to subvert the colonial regime. The anticolonial activism of Korean students reinforced the tense interaction between missionaries and colonialists. The principle of political non-interventionism taken by the missionaries crumbled away when the students engaged in anti-Japanese movements, and the missionary involvement in colonial politics resulted in the colonialists’ policies to eliminate missionary power in mission education. Observing the advent of anticolonial activism in mission schools, this research elucidates the unintended missionary links with Korean resistance movements against Japanese colonialism and for Korean independence.
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Burke, Jeffrey Charles. "The establishment of the American Presbyterian Mission in Egypt, 1854-1940 : an overview." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36557.
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This dissertation examines the educational contributions of the American Mission in Egypt using previously untapped archival documents from the Presbyterian Historical Society in Philadelphia. The principal focus of this research is on the establishment of American Mission schools in Egypt. The successes and failures of this missionary movement's work with Copts and Muslims are examined within the context of demographic data and political history. The study also discusses Egyptian anti-missionary sentiments directed against the American Mission in the 1920s and 30s, and constitutes an exploration of Christian-Muslim relations in nineteenth- and early twentieth-century Egypt.
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Skiles, Debra Faith. "I Would Never Set Foot On American Soil Again: Religion, Space, and Gender: American Missionaries in Korea." Diss., Virginia Tech, 2021. http://hdl.handle.net/10919/105129.
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By using three lenses of analysis not often used together, theology, space and gender, this dissertation explores the decisions, practices, and gender dynamics of one group of Protestant religious imperialists of the late nineteenth and early twentieth centuries, the Southern Presbyterian missionaries to Korea. The Southern Presbyterian's missionary theology drew not only from Presbyterian beliefs and doctrine, but also from more radical ideas outside the church. This more radical theology emphasized the importance of and expedient nature in achieving world evangelism. To advance world evangelism as quickly as possible, the missionaries' primary focus became converting Koreans to Christianity. Therefore, to convert Koreans, both Korean women and men, the Southern Presbyterians made two more changes, they created sex-segregated spaces to conform with Korean cultural expectations for spatial use and, secondly, used them for intimate, one-on-one evangelism, similar to the "inquiry room" styled evangelism of Dwight Moody. These decisions put American women to work in gender roles that mimicked those of men as primary evangelists, teachers, and tacit pastors to Korean women. These changes in theology, changes in spatial arrangements, and changes in gender roles characterized the Southern Presbyterian mission to Korea.
Importantly, all three of these transformations, when implemented on the ground in Korea, did not contradict with one another, however, instead contributed to the success of the mission with each change supporting the others. While the Southern Presbyterians espoused a conservative evangelical theology, that included conservative social values, their mission theology, based in their belief that they could help usher in the second coming of Jesus, superseded the upholding of Southern gender norms for women. Further, missionaries' intimate evangelism in sex-segregated spaces allowed for evangelism of both Korean men and women in spaces and existing religious styles Koreans already considered as appropriate for religious or quasi-religious activities.
By using three fields of analysis, connections between the rise of Christianity in Korea and missionary inner social dynamics can be seen. Specifically, the analysis sheds light on the significant role a group of evangelizers dedicated to certain theological beliefs not only shape a mission's endeavors but also the lives of the missionaries themselves. Theses lenses of analysis also show that much similarity existed between existing Korean spatial religious practices and the spatial evangelistic methods used by the missionaries. Also, changes within missionary gender roles can be explained which exposes the central work of evangelism done by not only single female missionaries, but married ones as well.Doctor of Philosophy
This dissertation explores the work of one group of Protestant religious imperialists of the late nineteenth and early twentieth centuries, the Southern Presbyterian missionaries to Korea, by looking at the missionaries' Christian beliefs, the ways in which the missionaries built their homes and buildings and used them for evangelism, and the jobs they performed on the mission field. The Southern Presbyterian missionaries' Christian beliefs drew not only from the Southern Presbyterian denomination's beliefs and doctrine, but also from more radically evangelical ideas outside the church. This more radical theology emphasized the importance of evangelizing every area of the world to bring the second coming of Jesus. Therefore, the missionaries prime and most important focus was on converting Koreans to Christianity. To accomplish their goal of converting both Korean women and men, the Southern Presbyterians made two more changes, they created spaces where men missionaries would met only with Korean men, and women missionaries would only meet with Korean women. Secondly, they used their created spaces for intimate, one-on-one evangelism. This put American women to work in jobs that mimicked those of men as primary evangelists, teachers, and tacit pastors to Korean women. These changes in beliefs, changes in spatial arrangements, and changes in the jobs men and women did characterized the Southern Presbyterian mission to Korea. By looking at the beliefs, the ways which they organized and used space, and the jobs they did on the mission field, connections between the rise of Christianity in Korea and missionary everyday decisions, life, and jobs can be seen. Specifically, the dissertation sheds light on the significant role a group of evangelizers dedicated to certain theological beliefs not only shape a mission's endeavors but also change the lives of the missionaries themselves. By looking at these factors, this dissertation also shows that much similarity existed between existing Korean spatial religious practices and the spatial evangelistic methods used by the missionaries. Also, changes within missionary gender roles can be explained which exposes the central work of evangelism done by not only single female missionaries, but married ones as well.
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Lee, Jaekeun. "American Southern Presbyterians and the formation of presbyterianism in Honam, Korea, 1892-1940 : traditions, missionary encounters, and transformations." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8132.
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The missionary enterprise of the Presbyterian Church in the United States (PCUS, American Southern Presbyterian Church) in Korea was initiated by the arrival of ‘seven pioneers’ in Korea in 1892. By a comity agreement between the three Presbyterian missions, the southwestern region of Korea, known as Honam or Jeolla province, was assigned to the American Southern Presbyterian Mission. Until 1940, when they were forced to end their mission work in Korea and to leave the country by the Japanese colonial administration, the American Southern Presbyterian missionaries contributed to the formation of indigenous Protestant Christianity in Honam by planting churches, and building hospitals and schools. They also encouraged the Korean converts to establish their own churches following the Nevius method which stressed the founding of threeself independent churches. In this thesis, I attempt to analyze the process of the formation of indigenous Protestantism in Honam according to the three themes of traditions, encounters, and transformations. Presbyterians in the South shared with other leading Southern Protestants such as Baptists and Methodists both the warm evangelistic impetus of evangelicalism and an appeal to the Bible to justify racism. In particular, ecumenical missionary movements originating from a series of evangelical revivals helped the Southern Presbyterian workers in foreign lands overcome their inherited identity as the adherents of a geographically, culturally, and theologically sectional organisation to become the advocates of a more pan-evangelical obligation. Southern Presbyterian Korea missionaries already shared many common elements of evangelical theology and middle-class values with other Protestant missionaries even before the initiation of their mission work in 1892. From 1892 onwards, in response to the example of their Northern Presbyterian counterparts in the Korea mission field in initiating a more amicable relationship with their Southern colleagues, their isolated Southern identity gradually began to dissolve. The dominance of the pietistic stream of evangelical Christianity in Honam resulted from the congruence between Southern Presbyterians’ missionary Christianity and the traditional worldview of Honam people. In addition, a series of events, such as the revivals in the 1910s, the March First Movement in 1919, the complete revision of the constitution of the Korean Presbyterian Church in 1922, and the devolution of church and school management administration were the primary landmarks in the successful founding of indigenous Honam Christianity. If mission history is in part about what happens to one Christian tradition when it crosses geographical and cultural frontiers, my primary contribution in this thesis is to show in what ways the evolving Southern Presbyterian tradition at home was further changed and transformed, and then indigenised, in the Honam context. The thesis concludes that the progressive weakening of Southern Presbyterian sectional identity, first in the United States and then in Korea, significantly facilitated the indigenisation of Christianity in Honam. Crucial in this process was the democratising impact of revivals and the implications of wider ecumenical relationships with representatives of other denominations and regions. Honam Presbyterianism today is not a replica of the American Presbyterian tradition in its traditional Southern form. However, it does display many of the same features as the broad pan-evangelicalism to which the Southern Presbyterian mission increasingly adhered.
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Brasher, Michael C. "Blessed are the Peacemakers: Transnational Alliance, Protective Accompaniment and the Presbyterian Church of Colombia." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/885.
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The purpose of this thesis was to explore how Christian networks enable strategies of transnational alliance, whereby groups in different nations strive to strengthen one another’s leverage and credibility in order to resolve conflicts and elaborate new possibilities. This research does so by analyzing the case of the Presbyterian Church of Colombia (IPC). The project examines the historical development of the IPC from the initial missionary period of the 1850s until the present. Specifically, the purpose of the study was to consider how the historical struggle to articulate autonomy and equality vis-à-vis the U.S. Presbyterians (PCUSA) and paternalist models of ecclesial relations has affected recent political strategies pursued by the IPC.
Despite the paternalism of the early missionary model, changing conceptions of social transformation during the 60s contributed to a shift in relations. Over time the IPC and PCUSA negotiated relationships in which groups both acknowledge a problematic history and insist upon an ethnic of partnership and respect. Today, PCUSA groups, in concert with the IPC, collaborate on a range of transnational political strategies aimed at strengthening the IPC’s leverage in local struggles for justice and peace.
A review of this case suggests that long-established Christian networks may have an advantage over other civil society groups such as NGOs in facilitating strategies of transnational alliance. Although civil society organizations often have better access to important resources needed for international advocacy initiatives, Christian networks, such as the one established between the IPC and U.S. Presbyterian communities, rely on a history of negotiating power-disparity in order to elaborate relationships based on listening and partnership. Such findings prove important not only to how we conceptualize transnational alliance but also to the ways that we think about the history and future of Christian networks.
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Kennedy, Judd W. "American Presbyterian missionaries in Turkey & northern Syria and the development of Central Turkey and Aleppo Colleges, 1874-1967 /." 2008. http://hdl.handle.net/10288/590.
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Swanson, Herbert R. "Prelude to irony the Princeton Theology and the practice of Presbyterian mission in northern Siam, 1867-1880 /." 2003. http://herbswanson.com/thesis_irony/thesis.php.
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Swanson, Herbert R. "This heathen people the cognitive sources of American missionary westernizing activities in Northern Siam, 1867-1889 /." 2006. http://herbswanson.com/master_thesis/contents.php.
Full textBooks on the topic "American Northern Presbyterian missions"
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The life and legacy of George Leslie Mackay: An interdisciplinary study of Canada's first Presbyterian missionary to Northern Taiwan (1872-1901). Newcastle: Cambridge Scholars, 2012.
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Coleman, Michael C. Presbyterian missionary attitudes towards American Indians, 1837-1893. Jackson: University Press of Mississippi, 1985.
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Arnold, Frank L. Long road to obsolescence: A North American mission to Brazil. [United States]: Xlibris, 2009.
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Romeyn, John B. A sermon delivered by appointment of the Committee of Missions of the General Assembly of the Presbyterian Church in the United States: In the First Presbyterian Church in Philadelphia, May 23, 1808. Philadelphia: Hopkins and Earle, 1985.
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Mokosso, Henry Efesoa. American evangelical enterprise in Africa: The case of the United Presbyterian mission in Cameroon, 1879-1957. New York, NY: Peter Lang, 2007.
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History of the missions of the American Board of Commissioners for Foreign Missions in India. Boston: Congregational Publ. Society, 1986.
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The Bible and the gun: Christianity in South China, 1860-1900. New York: Routledge, 2003.
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Gerdeman, Dale B. Presbyterian missionaries in rural northern New Mexico: Serving the Lord on the New Mexico frontier. 2nd ed. [Albuquerque, N.M.]: Menaul Historical Library of the Southwest, 1999.
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American evangelicals in Egypt: Missionary encounters in an age of empire. Princeton: Princeton University Press, 2008.
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A contest of faiths: Missionary women and pluralism in the American Southwest. Ithaca: Cornell University Press, 1995.
Find full textBook chapters on the topic "American Northern Presbyterian missions"
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Anacio, Danesto B. "Sustainable Development Goals (SDGs) in Perspective: Lessons from the American Episcopal Missions in Sagada, Northern Philippines." In Communication, Culture and Change in Asia, 69–83. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-2815-1_4.
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"Imaging Missions, Visualizing Experience: American Presbyterian Photography, Filmmaking, and Chinese Christianity in Republican China." In China's Christianity, 52–85. BRILL, 2017. http://dx.doi.org/10.1163/9789004345607_004.
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Hill, Kimberly D. "Industrial Education and Symbolic Home Building in the Congo Free State, 1898–1907." In A Higher Mission, 17–46. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813179810.003.0002.
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Chapter 1 explains trends in the African American Protestant missions movement up to 1907 with a focus on William Henry Sheppard and the black staff of the American Presbyterian Congo Mission. The literary and musical accomplishments of Althea Brown are introduced in the context of her classical training at Fisk University. The role that Alonzo Edmiston played in developing industrial education at the Congo Mission is introduced through his childhood working on a Tennessee plantation and his education at Stillman Institute. The final section explains how both ministers applied their academic backgrounds and the lessons of previous black missionaries to rebuilding a mission station despite political turmoil in the region.
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Newman, Mark. "Southern Catholics and Desegregation in Denominational Perspective, 1945–1971." In Desegregating Dixie, 201–36. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0009.
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The chapter compares the response of the Catholic Church in the South to desegregation with that of the region’s larger white denominations: the Southern Baptist Convention, the Methodist Church, the Presbyterian Church in the United States, the Protestant Episcopal Church, and the Presbyterian Church in the United States of America. It also makes comparisons with Catholics outside the South and with southern Jews, a minority, like Catholics, subject to suspicion and even hostility from the Protestant majority, and with the Northern (later American) Baptist Convention and the Disciples of Christ, both of which had a substantial African American membership. The comparison suggests that white lay sensibilities, more than polity or theology, influenced the implementation of desegregation in the South by the major white religious bodies. Like the major white Protestant denominations, Catholic prelates and clergy took a more progressive approach to desegregation in the peripheral than the Deep South.
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Castillo-Muñoz, Verónica. "Building the Mexican Borderlands." In Other California. University of California Press, 2016. http://dx.doi.org/10.1525/california/9780520291638.003.0002.
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This chapter examines the migrations of Diegueño and Californio families from the United States to Baja California, a migration previously unknown to U.S. historians. It delves into the tumultuous aftermath of the Mexican–American War, especially how indigenous peoples living on the banks of the Colorado River dealt with U.S. expansion into northern Mexico. Writing about indigenous people was challenging since they left almost no written documents. Moreover, the cyclical destruction of Baja's Catholic missions meant that only a few church records survived. The author spent three years piecing together small vignettes of indigenous people from scattered government and company minutes located in three countries.
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Vang, Chia Youyee. "Long Cheng Air." In Fly Until You Die, 73–97. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190622145.003.0005.
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Chapter 4 details Hmong experiences in combat aviation in the Secret War. It examines the dangerous flying conditions they faced in northern Laos, where, in addition to enemy antiaircraft artillery, freak accidents claimed the lives of some pilots. Poor quality aircraft, a hazardous runway, problematic leadership at all levels, and varied skills resulted in low chances for survival for Hmong pilots. Because of their close proximity to enemy territories, pilots on active duty from 1968 to 1972 were forced to participate in combat missions daily. The chapter also presents the many problems that unfolded in the CIA’s secret city, Long Cheng. Whereas American airmen came and went on tours of duty, Hmong pilots flew until they were either killed in action or injured. Either outcome harmed their families. Injured pilots were no longer considered useful, resulting in military leaders cutting them off financially and socially.