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Journal articles on the topic 'Capuchin mission'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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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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4

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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11

Alakshin, Alexander, and Ekaterina Samylovskaya. "Missions of Franciscans and Capuchins in St. Petersburg in the last years of the Petrine era (1719–1725)." OOO "Zhurnal "Voprosy Istorii" 2019, no. 11 (2019): 235–43. http://dx.doi.org/10.31166/voprosyistorii201911statyi30.

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12

Daher (book author), Andrea, and Denis Bjaï (review author). "Les singularités de la France Équinoxiale. Histoire de la mission des pères capucins au Brésil (1612-1615)." Renaissance and Reformation 38, no. 3 (2002): 84–86. http://dx.doi.org/10.33137/rr.v38i3.8819.

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13

Harrigan, M. "Review: Les Singularites de la France equinoxiale: Histoire de la mission des peres capucins au Bresil (1612-1615)." French Studies 58, no. 1 (2004): 93–94. http://dx.doi.org/10.1093/fs/58.1.93.

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14

Rausch, Jane M. "Church-State Relations on the Colombian Frontier: The National Intendancy of Meta, 1909-1930." Americas 49, no. 1 (1992): 49–68. http://dx.doi.org/10.2307/1006884.

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On November 27, 1902 Colombia signed an agreement with the Vatican that established parameters for the evolution of the mission as a frontier institution in the twentieth century. Renewed in 1928 and again in 1953, the Convenio sobre Misiones granted to religious orders chosen by the Vatican absolute authority to govern, police, educate, and control the Indians in the peripheral regions of the republic, which at that time accounted for sixty-five percent of the national domain but only two percent of the population. An exchange for substantial state subsidies, the orders were to carry out such

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15

Hurel, Daniel-Odon. "Andrea Daher, Les Singularités de la France équinoxiale. Histoire de la mission des pères capucins au Brésil (1612-1615)." Archives de sciences sociales des religions, no. 122 (April 1, 2003): 59–157. http://dx.doi.org/10.4000/assr.1210.

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16

Forster, Marc R. "The Standard Bearer of the Roman Church: Lawrence of Brindisi and Capuchin Missions in the Holy Roman Empire (1599–1613). By Andrew Drenas." Journal of Theological Studies 70, no. 2 (2019): 899–901. http://dx.doi.org/10.1093/jts/flz097.

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17

Azzi, João C. B., Ricardo Gattass, Bruss Lima, Juliana G. M. Soares, and Mario Fiorani. "Precise visuotopic organization of the blind spot representation in primate V1." Journal of Neurophysiology 113, no. 10 (2015): 3588–99. http://dx.doi.org/10.1152/jn.00418.2014.

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The optic disk is a region of the retina consisting mainly of ganglion cell axons and blood vessels, which generates a visual scotoma known as the blind spot (BS). Information present in the surroundings of the BS can be used to complete the missing information. However, the neuronal mechanisms underlying these perceptual phenomena are poorly understood. We investigate the topography of the BS representation (BSR) in cortical area V1 of the capuchin monkey, using single and multiple electrodes. Receptive fields (RFs) of neurons inside the BSR were investigated using two distinct automatic bias

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18

Rose, Lisa. "BEHAVIORAL SAMPLING IN THE FIELD: CONTINUOUS FOCAL VERSUS FOCAL INTERVAL SAMPLING." Behaviour 137, no. 2 (2000): 153–80. http://dx.doi.org/10.1163/156853900502006.

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AbstractI compared data collection rates for continuous and interval focal samples during a two-year, single-observer field study of white-faced capuchins (Cebus capucinus) in Costa Rica. I also compared the basic activity budgets generated by the two sampling methods, estimates of numbers in proximity, and rates at which additional ad libitum observations could be recorded. I collected 1238 hours of focal data (620 hr continuous, 618 hr interval). I found focal interval sampling to be 25% more time efficient, despite higher rate of sample loss, partly because interval samples are easier to ob

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19

Zeron, Carlos. "Andréa Daher. Les singularités de la France équinoxiale. Histoire de la mission des pères capucins au Brésil (1612-1615). Paris, Honoré Champion, 2002, 346 p." Annales. Histoire, Sciences Sociales 61, no. 2 (2006): 443–44. http://dx.doi.org/10.1017/s0395264900001190.

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20

Giannini, Massimo Carlo. "The Standard Bearer of the Roman Church: Lawrence of Brindisi and Capuchin Missions in the Holy Roman Empire (1599–1613). Andrew J. G. Drenas. Washington, DC: Catholic University of America Press, 2018. xviii + 246 pp. $75." Renaissance Quarterly 73, no. 3 (2020): 1082–84. http://dx.doi.org/10.1017/rqx.2020.181.

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21

EVANS, G. R. "THE STANDARD BEARER OF THE ROMAN CHURCH: LAWRENCE OF BRINDISI & CAPUCHIN MISSIONS IN THE HOLY ROMAN EMPIRE (1599‐1613) by Andrew J. G. Drenas, Catholic University of America Press, Washington, D.C., 2018, pp. xvii + 246, hbk." New Blackfriars 101, no. 1091 (2019): 105–7. http://dx.doi.org/10.1111/nbfr.12530.

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22

Madigan, Patrick. "The Standard Bearer of the Roman Church: Lawrence of Brindisi & Capuchin Missions in the Holy Roman Empire (1599-1613). By Andrew J. G. Drenas. Pp. xvii, 246, Washington, D. C., The Catholic University of America Press, 2018, $75.00." Heythrop Journal 60, no. 2 (2019): 289–90. http://dx.doi.org/10.1111/heyj.13137.

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23

Kozik, Bryan D. "The Standard Bearer of the Roman Church: Lawrence of Brindisi and Capuchin Missions in the Holy Roman Empire (1599–1613). By Andrew J. G. Drenas. Washington, D.C.: Catholic University of America Press, 2018. xvii + 246 pp. $75.00 cloth; $75.00 e-book." Church History 89, no. 1 (2020): 188–90. http://dx.doi.org/10.1017/s0009640720000323.

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24

Kaschewsky, Rudolf. "The Role of François Marie de Tours in the Capuchin Mission in India and Tibet." Orientalia Suecana 69 (2020). http://dx.doi.org/10.33063/diva-408679.

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25

Natsvaladze, Mamuka. "Georgian-Austrian Unknown Preludes of the Treaty of Georgievsk." TRANSACTIONS OF TELAVI STATE UNIVERSITY, July 23, 2021. http://dx.doi.org/10.52340/tuw.2021.439.

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Studying the external policy of the king Erekle II is a topical issue for the modern historiography. The information maintained in the archives of various European cities, namely of Vienna, Vatican and Venice, convey to us the fact that while exercising pragmatic attitude toward relations with the European countries the King of Kartli and Kakheti considered the interests of both his own country and of those European countries as well. Over the years 1781-82 Erekle II sends his ambassadors to Europe twice: first he sends a Capuchin monk Domenique who dies in Constantinople in uncertain circumst

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26

Servais, Olivier, and Frédéric Laugrand. "Missionnaire." Anthropen, 2016. http://dx.doi.org/10.17184/eac.anthropen.018.

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Le terme « missionnaire » renvoie au terme chrétien : « missio », envoyé. Le missionnaire désigne dans la tradition chrétienne celui qui est envoyé par l’Esprit Saint annoncer l’Évangile en dehors des terres de chrétienté. Par extension, ce concept traduit la figure d’un prosélyte institué par une religion. En anthropologie, le mot renvoie à une pluralité de contextes et de sens. C’est avec la Renaissance et la « découverte du Nouveau Monde » que plusieurs récits missionnaires acquièrent le statut de véritables textes ethnologiques. À cette époque, alors qu’un nombre croissant de récits sont p

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