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Journal articles on the topic 'Hermannsburg'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 January 2023

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1

Nicholls, Christine. "Mission Accomplished: The Hermannsburg Potters." Australian and New Zealand Journal of Art 13, no. 1 (January 2013): 126–45. http://dx.doi.org/10.1080/14434318.2013.11432646.

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2

Veit, Walter F. "Missionaries and their ethnographic instructions." Proceedings of the Royal Society of Victoria 127, no. 1 (2015): 73. http://dx.doi.org/10.1071/rs15007.

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When in the 1880s and 1890s German Lutheran missionaries were sent to Australia from their colleges in Hermannsburg in Lower Saxony and Neuendettelsau in Bavaria to work among the Australian indigenous peoples of the Northern Territory, they had no ethnological education to speak of. This was particularly true for Carl Strehlow who, born in 1871 and educated from 1888 to 1891 at the Lutheran Missionary College in Neuendettelsau, arrived in Adelaide in 1892 and went straight to work with Pastor Reuther among the Diari in Killalpaninna, south of Lake Eyre. From there, in 1894, he was sent to Hermannsburg to resurrect the abandoned Lutheran Mission Station of the Finke River Mission, owned by the South Australian Immanuel Synod. The records of the curriculum in Neuendettelsau show no subjects teaching the theory and practice of ethnology. However, his ethnographic work among the local tribes of the Arrernte and Loritja is today still considered a classic in the field. As a contribution to the history of research methodology in the field of ethnology, I intend to give a brief outline of 1) the early development of scientific research instructions in general, and 2) as a special case, Carl Strehlow’s learning process in form of letters with questions and answers between himself in Hermannsburg and his editors in Frankfurt.

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3

Curtis-Wendlandt, Lisa. "Corporal Punishment and Moral Reform at Hermannsburg Mission." History Australia 7, no. 1 (January 2010): 07.1–07.17. http://dx.doi.org/10.2104/ha100007.

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4

Anderson, Warwick. "Hermannsburg, 1929: Turning Aboriginal “Primitives” into Modern Psychological Subjects." Journal of the History of the Behavioral Sciences 50, no. 2 (March 2014): 127–47. http://dx.doi.org/10.1002/jhbs.21649.

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5

Brock, Peggy, and Jacqueline Van Gent. "Generational religious change among the Arrernte at Hermannsburg, central Australia." Australian Historical Studies 33, no. 120 (October 2002): 303–18. http://dx.doi.org/10.1080/10314610208596221.

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6

Hurley, Andrew W. "Farewell My Country? Hermannsburg, Gus Williams, and the Indigenised Heimatlied." Journal of Australian Studies 41, no. 1 (January 2, 2017): 18–31. http://dx.doi.org/10.1080/14443058.2016.1272476.

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7

Van Gent, Jacqueline. "Changing Concepts of Embodiment and Illness among the Western Arrernte at Hermannsburg Mission." Journal of Religious History 27, no. 3 (October 2003): 329–47. http://dx.doi.org/10.1111/j.1467-9809.2003.00199.x.

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8

Hurley, Andrew W. "Remembering Hermannsburg and the Strehlows in cantata form: music, the German-Australian past and reconciliation." Postcolonial Studies 21, no. 1 (January 2, 2018): 113–29. http://dx.doi.org/10.1080/13688790.2018.1440478.

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9

Grundmann, Christoffer H. "Mission in Simplicity of Heart and Mind: Ludwig Harms and the Founding of the Hermannsburg Mission." Missiology: An International Review 40, no. 4 (October 2012): 381–92. http://dx.doi.org/10.1177/009182961204000401.

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10

Lüdemann, Ernst-August. "THE MAKING OF A BISHOP: PERSONAL REFLECTIONS BY A COMPANION ALONG THE WAY." Studia Historiae Ecclesiasticae 42, no. 1 (September 19, 2016): 142–58. http://dx.doi.org/10.25159/2412-4265/513.

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With this text a German missionary, originating from the Lutheran Hermannsburg Mission, describes his way of service in southern Africa through which he is getting ever closer to Dr Manas Buthelezi. From the outset of Lüdemann’s ministry in KwaZulu-Natal he got to know the young but already widely acclaimed theologian (Buthelezi) in the same diocese. The intensive involvement of Buthelezi in the Black Consciousness Movement gave Lüdemann a deeper insight into his own challenges in apartheid South Africa, and at the same time he understood the critical position in which he had to see himself as a foreigner from Europe.Buthelezi ─ through various positions in his own Lutheran Church (Bishop of ELCSA-Central Diocese, Lutheran World Federation) and in the ecumenical context (Christian Institute, South African Council of Churches) ─ deepened his theological expression in view of the endangered society, and at the same time formulated the specific prophetic message of a relevant Christian gospel. This meant that he was severely challenged in conflicts between various interest groups. More and more he realised that he could with his ministry only survive through a clear scripture-related spirituality as part of the work of the Holy Spirit.

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11

Felde, Marcus. "The First World War as a Turning Point: The Impact of theYears 1914–1918 on Church and Mission (with Special Focus on the Hermannsburg Mission) ed. by Frieder Ludwig." Lutheran Quarterly 36, no. 1 (2022): 96–97. http://dx.doi.org/10.1353/lut.2022.0015.

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12

Proske, Wolfgang. "Zur politischen Bedeutung der frühen Hermannsburger Mission in Botswana." Zeitschrift für Religions- und Geistesgeschichte 41, no. 3 (1989): 248–59. http://dx.doi.org/10.1163/157007389x00208.

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13

Jongeneel, Jan A. B. "August Hardeland and the “Rheinische” and “Hermannsburger” Missions in Borneo and Southern Africa (1839-1870): The History of Paradigm Shift and its Impact on South African Lutheran Churches, written by Karl E. Böhmer." Exchange 45, no. 4 (November 22, 2016): 411–12. http://dx.doi.org/10.1163/1572543x-12341420.

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14

RAILTON, NICHOLAS M. "Ludwig Harms. In treuer Liebe und Fürbitte. Gesammelte Briefe, 1830–1865, I/1: Einleitung und Briefe, 1830–1859; II: Briefe, 1860–1865 und Anhänge. Edited by Hartwig F. Harms and Jobst Reller. (Quellen und Beiträge zur Geschichte der Hermannsburger Mission und des Evangelisch-lutherischen Missionswerkes in Niedersachsen, 12). Pp. 1232. Münster: LIT, 2004. €39.90. 3 8258 7981 X." Journal of Ecclesiastical History 57, no. 1 (January 2006): 181–82. http://dx.doi.org/10.1017/s0022046905326236.

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15

Molobi, Victor MS. "The Scramble for Land between the Barokologadi Community and Hermannsburg Missionaries." Studia Historiae Ecclesiasticae 46, no. 2 (October 26, 2020). http://dx.doi.org/10.25159/2412-4265/7807.

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This article investigates the land claim of the Barokologadi of Melorane, with their long history of disadvantages in the land of their forefathers. The sources of such disadvantages are traceable way back to tribal wars (known as “difaqane”) in South Africa. At first, people were forced to retreat temporarily to a safer site when the wars were in progress. On their return, the Hermannsburg missionaries came to serve in Melorane, benefiting from the land provided by the Kgosi. Later the government of the time expropriated that land. What was the significance of this land? The experience of Melorane was not necessarily unique; it was actually a common practice aimed at acquiring land from rural communities. This article is an attempt to present the facts of that event. There were, however, later interruptions, such as when the Hermannsburg Mission Church became part of the Evangelical Lutheran Church of Southern Africa (ELCSA).

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16

Morley, Rachel, and Hart Cohen. "The Visual Re-Mediation of a Complex Narrative: Re-Imagining the "Small World" Stories of Journey to Horseshoe Bend." Scholarly and Research Communication 6, no. 4 (October 29, 2015). http://dx.doi.org/10.22230/src.2015v6n4a217.

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This article has its foundations in a research project that was launched to compile a range of related archival records and media resources into a digital database repository with the intention of hyperlinking this material to specific and significant points in a selected text, T.G.H Strehlow’s Journey to Horseshoe Bend. There are elements of the text that are of potential and particular relevance to the Aranda community based at Ntaria – also known as Hermannsburg – in Central Australia. The article traverses across a range of issues pertinent to the knowledge communities marked out by the text, and presents a case for representing and reimagining Journey to Horseshoe Bend in database narrative form.

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