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Relevant bibliographies by topics / Capuchin mission

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Journal articles

Academic literature on the topic 'Capuchin mission'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Capuchin mission"

1

Green, Romina. "‘Useful citizens for the working nation:’ Mapuche Children, Catholic Mission Schools, and Methods of Assimilation in Rural Araucanía, Chile (1896-1915)." Historia Agraria de América Latina 1, no. 01 (2020): 114–36. http://dx.doi.org/10.53077/haal.v1i01.18.

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In the aftermath of the 1883 Chilean military defeat of Mapuche forces, government officials did not prepare a socioeconomic plan to incorporate the native population into the nation. The Bavarian-run Capuchin Mission Schools emerged as an unofficial state assimilationist program, leaving a lasting legacy as the prime educator of the first generation of native children under Chilean rule. This article examines the vocational courses developed by the Bavarian-run Capuchin native mission schools between 1896 and 1915. It demonstrates how the Catholic mission schools’ curriculum aimed to Westerni

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2

Franks, Jeremy. "Christopher Henrik Braad (1728-81) and his extracts in 1760 from the Surat Capuchins' mission diary that they had kept since the 1650s. An Introduction." Journal of Early Modern History 13, no. 6 (2009): 435–48. http://dx.doi.org/10.1163/138537809x12574724196576.

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AbstractMade in Surat, India, in 1760, these extracts from a confidential diary kept in French by a Capuchin mission there since the 1650s are presented in a 21st-century translation into English. Beginning when Aurangzeb became the Mughal emperor, they record nearly a century of significant events while the mission survived as the city declined. The manuscript of extracts, held by Uppsala University, is the only known evidence of the diary's existence. C.H. Braad (1728-81), a senior trader for the Swedish East India Company when he made the extracts, was a Stockholm-born Lutheran. The Catholi

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3

Piętek, Robert. "Christianity and the formation of the ideology of power in Soyo in the 17th century." STUDIES IN AFRICAN LANGUAGES AND CULTURES, no. 53 (December 15, 2019): 117–33. http://dx.doi.org/10.32690/salc53.6.

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The aim of the article is to present the role of the Christian elements in the formation of the ideology of power in Soyo in the mid of the 17th century. Thanks to its location, the province of Soyo played an important role in Kongo’s relations with Europe. Its location also meant that European influences in this province were stronger than in the rest of the Kingdom of Kongo. A permanent mission of the Capuchin order in Soyo was established as early as 1645. The province became virtually independent from Kongo in the 1640s. By that time, the political elite had formed an ideology of power lar

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Custódio, Maria Aparecida Corrêa. "CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE." Cadernos de Pesquisa 50, no. 175 (2020): 316–42. http://dx.doi.org/10.1590/198053146414.

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Abstract The article analyzes the genesis, power relations and social impacts of the indigenous mission of the Capuchin Friars Minor in the Republican Maranhão State, from the perspective of the conflict and the indigenous resistance movement that destroyed the Colônia de Alto Alegre and its boarding school for Indian girls. A theoretical-methodological line was adopted that reconstructs analytically testimonies and archival documentation as they are investigated from the perspective of the indicative paradigm and placed in dialogue with various studies. There is emphasis on sociological, anth

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5

Morse, Kimberly J. "When the Priest Does Not Sympathize with el Pueblo: Clergy and Society in El Oriente Venezolano, 1843-1873." Americas 59, no. 4 (2003): 511–35. http://dx.doi.org/10.1353/tam.2003.0050.

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When 22 Capuchin friars landed in Barcelona in 1843, they could not anticipate the troubles they faced in the years to come. As refugees from the Spanish Carlista wars, Gallegos and Catalans who did not even speak much Spanish, the friars must have been happy enough to serve a nation that did not want them dead—yet. In their contract with the Venezuelan government, the 22 Capuchin friars who labored in Venezuela'sOrientepromised to stay in Venezuela for at least ten years. In return, the Venezuelan government promised to pay them 400 pesos annually, to leave all spiritual matters in the hands

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6

Ballhatchet, Kenneth. "The East India Company and Roman Catholic Missionaries." Journal of Ecclesiastical History 44, no. 2 (1993): 273–88. http://dx.doi.org/10.1017/s0022046900015852.

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The general opinion of historians has been that the East India Company was opposed to the presence of Christian missionaries in India. It is generally held also that when the Charter Act of 813 left the Company with no option but to admit them, its governments in India maintained a fairly consistent posture of religious neutrality. These notions have recently been reinforced by Penelope Carson. But thisignores the Company's policies towards Roman Catholic missionaries. In the eighteenth century the Company welcomed Roman Catholic missionaries. It was at the nvitation of the Bombay government t

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7

Lara Astiz, Miren, and José Ángel Echeverría OFMCap. "La Biblioteca Central (provincial) de Capuchinos de Pamplona Extramuros." Las bibliotecas de Navarra: acceso a la información y el conocimiento / Nafarroako liburutegiak: informazioa eta ezagutza eskuratzeko bidea, no. 275 (May 29, 2020): 1341–58. http://dx.doi.org/10.35462/pv.275.16.

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RESUMEN El artículo describe la Biblioteca Central (provincial) de Capuchinos de Pamplona Extramuros, desde sus inicios en 1606 hasta lo que es actualmente: una de las cuatro sedes de la Biblioteca Central de los Capuchinos de España. Sus secciones temáticas destacables son la franciscana, la vasco-navarra y la de los autores capuchinos de la antigua provincia de Navarra-Cantabria-Aragón. La biblioteca se enriqueció con los fondos bibliográficos de otros conventos, sobre todo con los del colegio de Lecároz y con la biblioteca del P. Donostia. Junto a la biblioteca se halla el Archivo Histórico

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8

Kalapura, Jose. "Philanthropic Organizations and Community Development." Asian Journal of Social Science 43, no. 4 (2015): 400–434. http://dx.doi.org/10.1163/15685314-04304005.

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Philanthropic organisations are engaged in diverse welfare and development works including community development in India. A substantial number of these organisations are faith-based organisations (FBOs). While religion impacts people in many ways, religious tenets and practices have shaped, and in many cases strengthened, much of philanthropic activity. This paper focuses on the socio-economic change impacted by a philanthropic organisation called Bettiah Parish Society, successively managed by two FBOs since 1745, for the development of a Christian community, located at Bettiah, West Champar

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9

Daher, Andréa. "Do selvagem convertível." Topoi (Rio de Janeiro) 3, no. 5 (2002): 71–107. http://dx.doi.org/10.1590/2237-101x003005003.

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A atitude de tolerância frente à alteridade indígena e a representação do índio tupinambá docilmente "convertível" contidas no relato do capuchinho Claude d'Abbeville,Histoire de la Mission... en l'isle de Maragnan (1614), são claramente tributárias do livro do huguenote Jean de Léry,Histoire d'un voyage fait en la terre du Brésil (1578). O capuchinho parafraseia o huguenote em várias passagens, mostrando o índio como objeto de análise "etnográfica", sem excluí-lo - como faz Léry - da possibilidade de salvação. Provavelmente, Claude d'Abbeville responde, desta forma, às expectativas do público

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10

Campbell, Ian W. S. "Truth and calumny in Baroque Rome: Richard O'Ferrall and theCommentarius Rinuccinianus, 1648–1667." Irish Historical Studies 38, no. 150 (2012): 211–29. http://dx.doi.org/10.1017/s0021121400001097.

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Richard O'Ferrall's claim of 5 March 1658 that the Stuart monarchy had no right to rule Ireland was made almost in passing. The real purpose of the report made by this Capuchin friar and courtier at the congregation of Propaganda Fide, the committee of cardinals whose jurisdiction included nearly all those missions and churches under non-Catholic governments, was to exclude all Irish Catholics of English descent from high ecclesiastical office. At the centre of his argument was the confederate Catholic association of the 1640s and the place within it of the Old English community. The Capuchin

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