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Journal articles on the topic 'Jesuit Province of Paraguay'

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Published: 4 June 2021

Last updated: 15 February 2022

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1

Melean, Jorge Troisi. "“Esclavos y jesuitas: explotación, control y negociación en la Argentina colonial”." REVISTA PLURI 1, no. 1 (January 23, 2019): 161. http://dx.doi.org/10.26843/rpv112018p161-170.

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El territorio que actualmente ocupa la Argentina correspondía a la Provincia jesuítica del Paraguay, donde se erigieron los colegios de Buenos Aires, Córdoba, Corrientes, La Rioja, Salta, Santa Fe, Santiago del Estero, Tucumán, la Universidad de Córdoba y la residencia de Catamarca. Hacia 1767, más de 3.500 esclavos afroamericanos se encontraban trabajando en cada una de las propiedades de los colegios y residencias del territorio argentino colonial, una porción de la Provincia jesuítica del Paraguay. Los esclavos constituían un factor esencial del sistema jesuita. Prácticamente un 30% del capital ignaciano en la región estaba invertido en ellos.Palabras- Clave: Esclavos, Jesuitas, Control, Exploración, NegociaciónAbstractThe territory currently occupied by Argentina corresponded to the Jesuit Province of Paraguay, where the schools of Buenos Aires, Córdoba, Corrientes, La Rioja, Salta, Santa Fe, Santiago del Estero, Tucumán, the University of Córdoba and the residence of Catamarca By 1767, more than 3,500 African-American slaves were working on each of the properties of the colleges and residences of the colonial Argentine territory, a portion of the Jesuit Province of Paraguay. Slaves were an essential factor in the Jesuit system. Almost 30% of the Ignatian capital in the region was invested in them.Keywords: Slaves, Jesuits, Control, Exploration, Negotiation

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2

Frakes, Mark A. "Governor Ribera and the War of Oranges on Paraguay's Frontiers." Americas 45, no. 4 (April 1989): 489–508. http://dx.doi.org/10.2307/1007309.

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The great economic and political changes in the Río de la Plata of the late 1700s penetrated not only Buenos Aires and the interior of present-day Argentina, but upriver the hitherto neglected province of Paraguay shared the reforms of the Intendant system and economic liberalization. Those changes, along with the expulsion of the Jesuits, produced a shift in the economy of this region from the Paraná-Tebicuary area to the northern frontier of that province. The impelling economic motive for that shift was the north's greater ability to meet the demand for Paraguay's primary export, yerba mate. By the 1780s, northern Paraguay experienced a greater exploitation of yerbales, both to the benefit of independent entrepreneurs and government revenues.

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3

Franco, Ana Elisa Burró. "Art and devotion in the Missions of Paraná and Uruguay: The painting of the Virgin of the Mission of Acaray." Advances in Social Sciences Research Journal 7, no. 9 (October 17, 2020): 901–12. http://dx.doi.org/10.14738/assrj.79.9161.

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The objective of this article is to make known, on the one hand, the vicissitudes of a forgotten image of the first Jesuit missions of the Province of Paraguay and, on the other, to shed more light on the history of Guarani missionary art of which only remnants are known, not without mixes of mistakes and confusion. The “Annual” Letters themselves are sometimes contradictory, which is understandable, since reporting on so many events in a territory as extended and little communicated as this province was can lead to confusing news, as we will see in the development of this article. An important clarification is that in the “Annual” Letters, the main source of this article, the Fathers were little or not at all interested in accurately describing images, altarpieces or sculptures of the missions, they do it very occasionally and even more rarely they mention the authors. It is evident that this is not the main objective of their narration, so as it is to refer to what concerns to the conversions and progress of the neophytes in the knowledge of the faith that they preached. The missionaries did not sign the works for an evident principle of humility; most of the works are completely anonymous. They were performed Ad Maiorem Dei Gloriam.

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4

Ganson, Barbara. "Antonio Ruiz de Montoya, Apostle of the Guaraní." Journal of Jesuit Studies 3, no. 2 (March 1, 2016): 197–210. http://dx.doi.org/10.1163/22141332-00302002.

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This essay highlights the accomplishments of one of the foremost Jesuit missionaries in seventeenth-century Paraguay, Antonio Ruiz de Montoya. Born in Lima, Montoya distinguished himself as a chronicler of the first encounters between the Jesuits and the Guaraní Indians of South America. He defended Indian rights by speaking out against Indian slavery. Montoya spent approximately twenty-five years among the Guaraní indigenous peoples who influenced his worldview and sense of spirituality, which are reflected in his 1636 first account of the Jesuit reducciones in Paraguay, Conquista espiritual hecha por los religiosos de la Compañía de Jesús en las provincias del Paraguay, Paraná, Uruguay, y Tapé.

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5

Cro, Stelio. "From More’s Utopia to the Jesuit Reducciones in Paraguay." Moreana 42 (Number 164), no. 4 (December 2005): 93–118. http://dx.doi.org/10.3366/more.2005.42.4.10.

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The author discusses the Utopian genre in both Spain and Latin America, arguing that some aspects of Utopia—its island form, its philosophical language, its disdain for gold—indicate that More knew certain Hispanic chroniclers and was at home in this genre’s natural tendency to interpret history in relation to Gospel teaching. A series of examples from Las Casas to Peramás reinforces the view that the Hispanic Utopia takes root principally in a program of political reforms on behalf of native Americans.

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6

Jackson, Robert H. "The Population and Vital Rates of the Jesuit Missions of Paraguay, 1700–1767." Journal of Interdisciplinary History 38, no. 3 (January 2008): 401–31. http://dx.doi.org/10.1162/jinh.2008.38.3.401.

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Massimo Livi-Bacci and Ernesto Maeder's analysis of demographic trends in the Jesuit missions of Paraguay (“The Missions of Paraguay: The Demography of an Experiment,” Journal of Interdisciplinary History, XXXV [2004], 185–224) is flawed. Though offering important insights, it relies on general findings at the expense of significant regional variations, and it ignores sources, such as tribute censuses, that supply telling details about individual missions.

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7

Altic, Mirela. "Changing the Discourse: Post-Expulsion Jesuit Cartography of Spanish America." Journal of Jesuit Studies 6, no. 1 (March 11, 2019): 99–114. http://dx.doi.org/10.1163/22141332-00601008.

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The suppression of the Jesuit order influenced the overall production and content of post-expulsion Jesuit cartography, however, important differences in terms of content and discourse can be seen in terms of maps by former Jesuits created in Europe (esp. the Italian Peninsula and Central Europe) as well as the origin of Jesuit mapmakers (Creole / non-Creole). The reasons for this included the cartographic sources that the Jesuits used in exile, the new intellectual circles within which they exchanged geographic and cartographic knowledge, and the reception Jesuit maps had among former Jesuits as well as within European commercial cartography. Post-expulsion Jesuit cartography also had important impacts on intercultural transfers between Europe and the New World more generally. The study makes a comparative analysis of examples of the post-expulsion Jesuit cartography (manuscript and printed) from New Mexico, Chile, Paraguay, Quito, and Nueva Granada.

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8

Arrington, Melvin S., and Frederick J. Reiter. "They Built Utopia (The Jesuit Mission in Paraguay) 1610-1768." Hispania 80, no. 1 (March 1997): 71. http://dx.doi.org/10.2307/345966.

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9

Hermann, Eliana Cazaubon, and Frederick J. Reiter. "They Built Utopia (The Jesuit Missions in Paraguay): 1610-1768." Chasqui 25, no. 1 (1996): 130. http://dx.doi.org/10.2307/29741273.

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10

Colombo, Emanuele. "The Miracle of Music: A Conversation with Ennio Morricone." Journal of Jesuit Studies 3, no. 3 (June 8, 2016): 475–83. http://dx.doi.org/10.1163/22141332-00303007.

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In a conversation with Emanuele Colombo, Ennio Morricone—one of the great contemporary composers—discusses the maestro’s relation to the Society of Jesus. One of the highlights of this interview is a thin thread that unites the masterful soundtrack Morricone composed for the 1986 movie The Mission (on the Jesuit reducciones in Paraguay) with a Mass he dedicated to the first Jesuit pope, Francis, on the occasion of the 200th anniversary of the Society of Jesus’s restoration (2014)

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11

Zorkienė, Brigita. "On the Way to Perfection: The Characteristic of Novices of Lithuanian Jesuit Province in the 17th–18th c." Lietuvos istorijos studijos 44 (December 20, 2019): 47–61. http://dx.doi.org/10.15388/lis.2019.44.3.

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This article presents the first stage of a long-lasting Jesuit formation – the Novitiate. The activities, rules, calendar, and instructions of the Jesuit Novitiates were defined by the official documents of Jesuit Order. The Novitiate in Vilnius was the only institution of its kind in the Lithuanian Jesuit Province. After the establishment of the Jesuit Novitiate in 1604, 23 people joined it, and this number gradually increased. The average number of novices in Vilnius in 1604–1771 was 56. Young people of all ages expressed their desire to join the Jesuit Order. They were admitted to the Order at the age averaging between 17–18 years, but there were also novices who did not match this average (the age of novices ranges from 15 to 30 years). Meanwhile, lower requirements for brothers made it possible for them to join the Order at an older age, with the average age of 25. Sometimes, those who had been admitted to the Novitiate had already received an education (often in Jesuit schools) or were already priests. After the establishment of the Novitiate, besides Lithuanians, another large part of the novices was from Polish lands and Ruthenians. By separating the Jesuit Provinces of Lithuania and Mazovia, the Lithuanian Province became even more “Lithuanian.” In 1604–1771, only 48 people left the Novitiate, which is only about 10 percent of the total number of the retired members in the Province (the vast majority, almost 80 percent, of the members who were retired from the Order were scholastics). This initial analysis assumes that the typical Jesuit novice is about 18-years-old and of Ruthenian or Lithuanian/Samogitian origin.

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12

Vélez, Karin. "“By means of tigers”: Jaguars as Agents of Conversion in Jesuit Mission Records of Paraguay and the Moxos, 1600–1768." Church History 84, no. 4 (November 13, 2015): 768–806. http://dx.doi.org/10.1017/s0009640715000955.

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In the mid-1600s, the Jesuit Antonio Ruiz de Montoya reported that man-eating jaguars were helping to convert Guaraní Indians to Catholicism. This article tests his claim by aggregating multiple mentions of jaguars found in the accounts and letters of Jesuit missionaries in the reductions of Paraguay and the Moxos from the seventeenth and early eighteenth centuries, including the writing of Jesuits Antonio Ruiz de Montoya, François-Xavier Eder, Alonso Messia, and Martín Dobrizhoffer. Cumulatively, their predator sightings and references suggest that, indeed, the actions of real jaguars were transforming local religious beliefs. The presence of jaguars in Jesuit records also reveals the complexity of missionary and indigenous attitudes towards animals. Jesuits often associated jaguars with pre-Christian jaguar-shaman rituals, but also considered them to be divine instruments. Indigenous peoples sometimes preserved older practices, but also occasionally took real jaguars as an impetus to convert to Christianity. Both Jesuits and indigenous peoples reacted to jaguar incursions with violence as well as spiritual reflection. Most importantly, the prominence of active jaguars on this contested religious frontier suggests that animals should be viewed as more than symbols in Christian history. Jesuit records indicate that jaguars were key third players in zones where Europeans and indigenous populations met.

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13

Redmond, Stephen. "A Guide to the Irish Jesuit Province Archives." Archivium Hibernicum 50 (1996): 127. http://dx.doi.org/10.2307/25487518.

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14

Kantorowicz, Klara. "Architecture of Jesuit colleges designed by Giacomo Briano in Polish Province." Challenges of Modern Technology 8, no. 2 (June 30, 2017): 18–22. http://dx.doi.org/10.5604/01.3001.0012.2622.

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This article describes architectural project of Jesuit colleges by Giacomo Briano SI, a Jesuit architect from Modena, made for colleges in Polish Province of the Society of Jesus. Despite none of Braino’s projects was fully accomplished we can analyse his original urban and architectural solutions basing on many of his architectural drawings which are kept in the archives in Cracow, Vienna, Paris and Los Angeles.

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15

Boidin, Capucine, Leonardo Cerno, and Fabián R. Vega. "“This Book Is Your Book”: Jesuit Editorial Policy and Individual Indigenous Reading in Eighteenth-Century Paraguay." Ethnohistory 67, no. 2 (April 1, 2020): 247–67. http://dx.doi.org/10.1215/00141801-8025304.

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Abstract The authors underline the importance of the print Ara poru aguĭyey haba (meaning about the good use of time) for the Jesuit missions of Paraguay and the colonial Río de la Plata. Attributed to Father José Insaurralde, it is a two-volume devotional text entirely written in Guaraní that was published in Madrid in 1759 and 1760. Until now, literature has only approached the Ara poru in a superficial and external way, because it is written in a different way from the current ones. The unpublished translation of the summary and two preliminary warnings to readers reveal that it follows the structure of Ignacio de Loyola’s Spiritual Exercises. The authors of this article demonstrate that by the mid-eighteenth century, the Jesuit project was to produce an indigenous reader and devotee in the modern sense (individual reading and personal transformation).

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16

Hsia, Ronnie Po-chia. "Jesuit Foreign Missions. A Historiographical Essay." Journal of Jesuit Studies 1, no. 1 (2014): 47–65. http://dx.doi.org/10.1163/22141332-00101004.

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A review of recent scholarship on early modern Jesuit missions, this essay offers a reflection on the achievements and desiderata in current trends of research. The books discussed include studies on Jesuit missions in China (Matteo Ricci), on the finances of the eighteenth-century Madurai mission in India, the debates over indigenous missions in the Peruvian province in the sixteenth and early seventeenth century, on print and book culture in the Jesuits’ European missions, and finally a series of studies on German-speaking Jesuit missionaries in Brazil, Chile, and New Granada.

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17

Vu Thanh, Hélène. "Japan, a Separate Province From India? Rivalries and Financial Management of Two Jesuit Missions in Asia." Journal of Early Modern History 24, no. 2 (April 27, 2020): 162–79. http://dx.doi.org/10.1163/15700658-12342669.

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Abstract This article analyzes the organization of the Jesuit missions in Asia in the sixteenth and seventeenth centuries through the case of the relationship between the Indian mission and the Japanese mission, which was subordinate to it. It highlights the management and control methods which were specific to the Asian missions. It thus demonstrates the growing autonomy of the Japanese mission, which was trying to free itself from Indian administrative and financial supervision. In doing so, the deep-seated nature of the rivalries and tensions between missions within a single Jesuit province are brought into focus, despite Roman arbitration. The article is thus an invitation to reassess the regional dimension to Jesuit governance, which is sometimes ignored in favor of the global aspect.

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18

Saeger, James Schofield. "They Built Utopia (The Jesuit Missions in Paraguay) 1610-1768 by Frederick J. Reiter." Catholic Historical Review 83, no. 1 (1997): 154–55. http://dx.doi.org/10.1353/cat.1997.0073.

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19

Manning, Patricia W. "Disciplining Brothers in the Seventeenth-Century Jesuit Province of Aragon." Renaissance and Reformation 37, no. 2 (September 8, 2014): 115–39. http://dx.doi.org/10.33137/rr.v37i2.21812.

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This article studies the leave-taking process in the Society of Jesus’ Province of Aragon. According to the Constitutions of the Society of Jesus and decrees of General Congregation 7, the community could decide to dismiss a Jesuit or an individual could request to depart. Provincial and Roman authorities consulted about leave-takings. Although Ignatius of Loyola favoured immediate dismissal of misbehaving men, by the seventeenth century the process had evolved. As archival references demonstrate, the religious community developed atonement processes, including confinement, for wayward Jesuits in the hopes of reforming poor comportment. Cet article analyse le système mis en place de la Compagnie de Jésus concernant les congés et renvois dans la Province d’Aragon. Selon les Constitutions de la Compagnie de Jésus et les décrets de la Congrégation Générale 7, la congrégation pouvait décider de renvoyer un jésuite ou un particulier pouvait faire la démarche de demander un congé de la communauté. Les autorités romaines et provinciales se consultaient au sujet des renvois et congés. Bien qu’Ignace de Loyola préférât le renvoi immédiat des hommes de mauvaise conduite, le système évolua à partir du dix-septième siècle. Comme le révèle les archives de la Société, la Compagnie de Jésus développa des procédures pour l’expiation, parmi lesquels la détention, pour les jésuites réfractaires dans l’espoir de réformer leur mauvaise conduite.

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20

Manning, Patricia W. "Publication Protocol in the Seventeenth - Century Jesuit Province of Aragon." Explorations in Renaissance Culture 33, no. 1 (December 2, 2007): 133–60. http://dx.doi.org/10.1163/23526963-90000334.

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21

Igelmo Zaldívar, Jon. "«Gravissimum Educationis» and the Jesuit Theologians of Loyola Province, Spain." Espacio, Tiempo y Educación 6, no. 1 (January 1, 2019): 101–15. http://dx.doi.org/10.14516/ete.261.

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On October 28th, 1965, the Gravissimum Educationis was presented by Pope Paul VI and passed by the assembly of bishops. This declaration states: «In Catholic universities where there is no faculty of sacred theology, there should be established an institute or chair of sacred theology in which there should be lectures suited to lay students». On September 17th, 1967, the Faculty of Theology of Loyola, in the town of Oña (Burgos Province, Spain), was officially closed down. On the basis of the declaration on education passed at the Second Vatican Council, this Ecclesiastic Faculty of the Province of Loyola was moved to the Universidad de Deusto, in Bilbao (Basque Country, Spain). In the first part of this paper I present a careful study of the conflictive process of that move based on primary sources. In the second part I analyse the conditions that enabled the Jesuit theologians of the Province of Loyola living in Oña to carry out a rapid and effective reading of the Gravissimum Educationis.

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22

Chesterton, Bridget María. "INTER-AMERICAN NOTES: CONFERENCES." Americas 72, no. 1 (January 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 Católica), providing an interesting presentation on the history of the Liberal Party. First-time contributors to the conference included Carlos Gómez Florentín (SUNY Stony Brook), who discussed the environmental history of the hydroelectric complex at Itaipú, and Justin Michael Heath (University of Texas, Austin), who traced the evolution of frontier security in the early Jesuit missions. The Jornadas also benefited from repeat contributors, including Ignacio Telesca (Universidad Nacional de Formosa/CONICET), who analyzed the historical content of Paraguayan textbooks in the late nineteenth and early twentieth centuries, and Bridget María Chesterton, who discussed how the “sweet herb” ka’a he’e (stevia) has affected markets and habits of consumption in more recent times.

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23

Thomas, Hannah. "Missioners on the Margins? The Territorial Headquarters of the Welsh Jesuit College of St Francis Xavier at The Cwm, c.1600–1679." British Catholic History 32, no. 2 (October 2014): 173–93. http://dx.doi.org/10.1017/s0034193200032155.

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This paper will discuss the history of the College of St Francis Xavier, the Welsh territorial district of the English Province of the Society of Jesus, and the history of Jesuit association with its headquarters, the Cwm farms at Llanrothal, near Hereford. One of 12 territorial divisions created by the Society of Jesus upon the creation of the English Province by 1623, the College of St Francis Xavier and its extensive surviving library, now housed at Hereford Cathedral, is being analysed as part of a three-year project funded by the UK Arts and Humanities Research Council [AHRC]. The article argues for a re-evaluation of the Welsh District and its importance to the successes of the English Jesuit Province, concluding that, far from being a small, local missionary outpost of the English Province of the Society of Jesus, the College of St Francis Xavier, or the Welsh District, was in fact a diverse, vibrant and crucially important lynchpin in the successes of the Jesuits in England and Wales.

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Toelle, Jutta. "Todas las naciones han de oyrla: Bells in the Jesuit reducciones of Early Modern Paraguay." Journal of Jesuit Studies 3, no. 3 (June 8, 2016): 437–50. http://dx.doi.org/10.1163/22141332-00303005.

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The essay focuses on the role of bells in the Jesuit reducciones. Within the contested sound world of the mission areas, bells played an important role as their sounds formed a sense of space, regulated social life, and established an audibility of time and order. Amongst all the other European sounds which Catholic missionaries had introduced by the seventeenth century—church songs, prayers in European languages, and instrumental music—bells functioned especially well as signals of the omnipotent and omnipresent Christian God and as instruments in the establishing of acoustic hegemony. Taking the Conquista espiritual by Antonio Ruiz de Montoya (1639) as its main source, the essay points to several references to bells, as objects of veneration, as part of a flexible material culture, and, most importantly, as weapons in the daily fight with non-Christians, the devil, and demons.

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Jackson, Robert Howard. "The Guenoa Minuanos and the Jesuit Missions among the Guaraní." Fronteras de la Historia 26, no. 1 (January 1, 2021): 280–303. http://dx.doi.org/10.22380/20274688.1116.

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The Jesuit province of Paraquaria included missions established within both sedentary and non-sedentary indigenous groups. This study examines the Guenoa Minuanos and their interactions with the Jesuit mission San Francisco de Borja. The Guenoa Minuanos were a non-sedentary group that lived in the Banda Oriental, or what is today Uruguay and Rio Grande do Sul. Some bands chose to settle on the missions and particularly San Francisco de Borja, while other bands allied with the Portuguese. This study focuses on the bands that settled on the San Francisco de Borja mission.

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Holt, Geoffrey. "Gilbert Talbot and the Talbot Case." Recusant History 24, no. 2 (October 1998): 166–70. http://dx.doi.org/10.1017/s0034193200002454.

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In the 1740s the English Jesuit house at Liège where students of philosophy and theology were prepared for the priesthood was in financial difficulties. One of the main supports of the college was an annual pension from Bavaria but in the 1740s Bavaria was involved in war and the pension was frequently not paid. The number in the community had to be reduced, many students being charitably welcomed in other Jesuit houses in Europe. It was at this time when the finances of the English province were strained that two plans came up for consideration. One was to extend the apostolate of the Maryland English Jesuit mission in Pennsylvania; the other was to open at Boulogne a preparatory school for St. Omers College. The problem was how to obtain the necessary funds.

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Ciucci, Luca, and Pier Marco Bertinetto. "Possessive inflection in Proto-Zamucoan." Diachronica 34, no. 3 (October 13, 2017): 283–330. http://dx.doi.org/10.1075/dia.34.3.01ciu.

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Abstract This paper presents a comparative analysis of possessive inflection in the three known Zamucoan languages: Ayoreo and Chamacoco – still spoken in the Chaco area between Bolivia and Paraguay – plus †Old Zamuco, described by the Jesuit father Ignace Chomé in the first half of the 18th century. The comparison allows us to build a plausible reconstruction of Proto-Zamucoan possessive inflection. Old Zamuco appears to be the most conservative language among the three, while Chamacoco appears to be the most innovative, although it exhibits relics of special importance for reconstructive purposes. Our analysis identifies in Zamucoan a series of features of general interest for the typology of person marking.

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Murphy, Martin. "A House Divided: The Fall of the Herberts of Powis, 1688–1775." Recusant History 26, no. 1 (May 2002): 88–101. http://dx.doi.org/10.1017/s0034193200030727.

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In addition to his major work on the English Jesuit province as a whole during the 18th century, Geoffrey Holt has made many valuable contributions to more local studies. One such is his article on ‘Jesuits in Montgomeryshire, 1670–1873’, published in 1993. In it he noted the Jesuit practice of depositing funds with a wealthy family of the district, as with a bank. Thus the funds of the Residence of St. Winefrid (North Wales) were deposited with the Marquess of Powis. Sebastian Redford, the Jesuit chaplain at Powis Castle in the 1740’s, had reason to complain of the Marquess’ dilatoriness in paying the interest due, and feared that the Society might come to regret having entrusted large sums to a family ‘whose circumstances are more and more on the decline’. His fears were justified.

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29

Boeris, Juan, Juan Martín Ferro, Ernesto Krauczuk, and Diego Baldo. "Amphibia, Anura, Bufonidae, Melanophryniscus devincenzii Klappenbach, 1968: first record for Corrientes Province, Argentina." Check List 6, no. 3 (August 1, 2010): 395. http://dx.doi.org/10.15560/6.3.395.

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Melanophryniscus devincenzii is known from Misiones (Argentina), Rio Grande do Sul (Brazil), Guairá (Paraguay) and northern Uruguay. Herein, we report the first record for Corrientes Province in Argentina.

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Codas, Manuel, Beate Pesch, Madita Adolphs, Carolina Madrazo, Cristian Matthias, Evelyn Heinze, Dirk Taeger, Thomas Behrens, Alcides Chaux, and Thomas Brüning. "Cancer mortality in Itapúa—A rural province of Paraguay 2003–2012." Cancer Epidemiology 40 (February 2016): 1–6. http://dx.doi.org/10.1016/j.canep.2015.11.005.

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31

Santiago-Vendrell, Angel D. "The Jesuit Missions to Paraguay and a Cultural History of Utopia (1568–1789), written by Girolamo Imbruglia." Mission Studies 35, no. 2 (May 31, 2018): 299–300. http://dx.doi.org/10.1163/15733831-12341577.

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32

Prieto, Andrés I. "The Perils of Accommodation: Jesuit Missionary Strategies in the Early Modern World." Journal of Jesuit Studies 4, no. 3 (June 1, 2017): 395–414. http://dx.doi.org/10.1163/22141332-00403002.

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The notion of accommodation, or the adaptation of one’s message to one’s audience, has been regarded as a central feature of the Jesuit way of proceeding at least since the seventeenth century. In recent years, scholars have come to understand accommodation as a rhetorical principle, which—while rooted in the rules of classical oratory—permeated all the works and ministries performed by the Jesuits of the Old Society. By comparing the theoretical notions about accommodation and the advantages and risks of adapting both the Christian message to native cultures and vice versa, this paper shows how and under what conditions the Jesuit missionaries were able to translate this rhetorical principle into a proselytizing praxis. By focusing on the examples of José de Acosta in Peru, Matteo Ricci in China, and of those Jesuits working in the missions in Paraguay and Chile, this essay will show how the needs in the missionary field superseded and overruled the theoretical requirements set beforehand. They revealed the ways in which the political and cultural context in which the missionaries operated determined the negotiations needed in order to achieve a common ground with their would-be converts if their mission was going to happen at all.

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Masur, Laura E. "Plantation as Mission: American Indians, Enslaved Africans, and Jesuit Missionaries in Maryland." Journal of Jesuit Studies 8, no. 3 (April 19, 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. Archaeological evidence of Indian missions in Maryland—however fragmented—contributes to a narrative of the Maryland mission that is at odds with prevailing nineteenth- and twentieth-century histories. Archaeology demonstrates the importance of critically reflecting on available historical evidence, including a historiographic focus on either mission or plantation, on the written history of Jesuits in the Americas. Furthermore, historical archaeologists must reconceptualize missions as both places and practices.

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Pierno, Franco. "À la lisière de l’ « autre monde » Le Pérou dans la Relatione breve de Diego de Torres Bollo (1603)." Renaissance and Reformation 34, no. 1-2 (March 13, 2012): 61–96. http://dx.doi.org/10.33137/rr.v34i1-2.16168.

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In 1603, Diego de Torres Bollo (1550–1638), Jesuit procurator of the province of Peru, published in Rome his Relatione Breve, one of the first printed accounts of early Jesuit missionary activities in South America. The work was an instant success: in 1604 a second Italian edition was published in Venice, as well as translations into Latin (Antwerp) and French (Paris). The Relatione was typical of many Jesuit accounts of the period, that is, it consisted of a skillfully arranged montage of letters from the missions, written for the express purpose of attracting new vocations to missionary work in South America. To the detriment of this editorial success, with the exception of the major bibliographical repertories, de Torres Bollo’s text is rarely used and seldom cited by historians, and is even paradoxically absent in historical undertaking such as Rubén Vargas Ugarte’s Historia de la Compañía de Jesús en el Perú; furthermore, there is no modern edition, not even a diplomatic transcription, in the important Monumenta Peruana. With this contribution, I intend not only to inform those who read a little-known work, but also to demonstrate how it constitutes a decisive moment in the genesis of the “relation” genre in the first decades of written Jesuit communication.

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35

Auko, Tiago H., Pedro R. Bartholomay, David R. Luz, George C. Waldren, and Kevin A. Williams. "First records of the genus Allotilla Schuster, 1949 (Hymenoptera, Mutillidae) in Brazil." Check List 12, no. 3 (June 10, 2016): 1898. http://dx.doi.org/10.15560/12.3.1898.

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The monotypic genus Allotilla Schuster, 1949, previously known only from the Chaco biogeographic province of Argentina and Paraguay, is recorded for the first time in Brazil. These new records extend the known range of the genus to a new biogeographic dominion.

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Alonso, Felipe, Pablo Andrés Calviño, Guillermo Enrique Terán, and Ignacio García. "Geographical distribution of Austrolebias monstrosus (Huber, 1995), A. elongatus (Steindachner, 1881) and A. vandenbergi (Huber, 1995) (Teleostei: Cyprinodontiformes), with comments on the biogeography and ecology of Rivulidae in Pampasic and Chaco floodplains." Check List 12, no. 4 (August 6, 2016): 1945. http://dx.doi.org/10.15560/12.4.1945.

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We present a new record for Austrolebias elongatus from Gualeguaychú, in Entre Ríos province, Argentina, based on new fieldwork and a revision of material deposited in national ichthyological collections. We also give evidence on the erroneous records of Austrolebias monstrosus and A. vandenbergi from Ituzaingó, Corrientes province, as well as present additional records from Salta province for those species. Material previously determined as A. elongatus from Santiago del Estero is attributed to A. monstrosus. We restrict the distribution of these two species to Semi-arid Chaco Region in Argentina, Paraguay and Bolivia.

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Barros, Maria Cândida D. M. "The Office of Lingua: A Portrait of the Religious Tupi Interpreter in Brazil in the Sixteenth Century." Itinerario 25, no. 2 (July 2001): 110–40. http://dx.doi.org/10.1017/s0165115300008858.

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In the above quotation, the Jesuit, Manuel da Nóbrega, chose a lingua (Gonçalo Alvares) as interlocutor for his Dialogue on the Conversion of Pagans The expression lingua (literally: tongue), in the sense of interpreter, or a person with a gift of oratory in Tupi-language, usually appears in Jesuit letters and catalogues as an attribute of some of its members. For example, in the catalogue of priests and brothers of Bahia, 1566, it is said that Gaspar Lourenco ‘acts as the lingua of Father Antonio Pires’, then vice-provincial of the Mission in Brazil. In another list of Jesuits in the Province of Brazil, in 1600, there are fifty-eight names qualified as linguas, almost one-third of the general members.

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Terán, Guillermo Enrique, Felipe Alonso, Gastón Aguilera, and Juan Marcos Mirande. "Range extension of Hypostomus cochliodon Kner, 1854 (Siluriformes: Loricariidae) in Bermejo River, Salta, Argentina." Check List 12, no. 4 (August 26, 2016): 1953. http://dx.doi.org/10.15560/12.4.1953.

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Hypostomus cochliodon Kner, 1854 had been recorded from Paraguay and Paraná rivers in Argentina. We recorded for the first time specimens of H. cochliodon to the Bermejo River basin. It is also the first record of this species to Salta province, Argentina.

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O'Brien, Thomas. "Utopia in the midst of oppression? A reconsideration of Guaraní/Jesuit communities in seventeenth and eighteenth century Paraguay." Contemporary Justice Review 7, no. 4 (December 2004): 395–410. http://dx.doi.org/10.1080/1028258042000305875.

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Arzamendia, Vanesa. "New southern record of Erythrolamprus reginae (Linnaeus, 1758) (Serpentes: Dipsadidae), a vulnerable species in Argentina." Check List 12, no. 5 (October 6, 2016): 1976. http://dx.doi.org/10.15560/12.5.1976.

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I present the first record of the tropical snake Erythrolamprus reginae from Entre Ríos province as the southernmost record from Argentina and South America. This record extends the range of this species by 510 km airline south of known localities in Corrientes province. Geographical distribution in Argentina and Paraguay is provided. This record confirms the presence of E. reginae in seasonally flooded gallery forest bordering the Uruguay River, a biogeographical corridor for tropical biota invading temperate latitudes.

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Warner, Rick. ""Ambivalent Conversions" in Nayarit: Shifting Views of Idolatry." Journal of Early Modern History 6, no. 2 (2002): 168–84. http://dx.doi.org/10.1163/157006502x00103.

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AbstractThe Jesuit and Franciscan mission periods in New Spain's western province of Nayarit claimed numerous converts to Christianity, principally Cora Indians. Despite the efforts of missionaries and presidial soldiers, the indigenous residents of this rugged mountainous region persisted in clandestine non-Christian religious rituals. The extirpation of this "idolatry" was uneven, and the Coras emerged from the nineteenth century with a uniquely forged ceremonial tradition that fuses Catholic and indigenous practice and belief.

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Hendrickson, D. Scott. "Early Guaraní Printing: Nieremberg’s De la diferencia and the Global Dissemination of Seventeenth-Century Spanish Asceticism." Journal of Jesuit Studies 5, no. 4 (November 15, 2018): 586–609. http://dx.doi.org/10.1163/22141332-00504006.

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This article examines both how and why the Spanish Jesuit Juan Eusebio Nieremberg’s (1595–1658) once famous treatise De la diferencia entre lo temporal y eterno (1640) came to be translated and printed in the Paraguay reductions in 1705, the significance it holds in the transmission of Iberian asceticism to the American missions and how Juan Yaparí and other Guaraní craftsmen participated in its printing and enhanced its illustration. It situates the Guaraní imprint within the context of early modern mission practices and the book-trade of Counter-Reformation Europe, and seeks to show how—in what some scholars consider to be a collaborative enterprise between missionaries of the Society of Jesus and the tribal peoples—the Guaraní edition of the treatise sheds light on the vast global network the Jesuits established in their transmission of faith and knowledge between Europe, Asia, and the Americas.

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Gabriel, Vagner De Araujo, and Jesse D’Arc Silva-Filho. "Aves, Tyrannidae, Platyrinchus leucoryphus Wied, 1931: distribution extension in Brazil." Check List 7, no. 6 (December 1, 2011): 868. http://dx.doi.org/10.15560/7.6.868.

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The Russet-winged Spadebill Platyrinchus leucoryphus Wied, 1831 is a passerine threatened by extinction. Its geographical distribution encompasses the Atlantic Forest of southeastern and southern Brazil, eastern Paraguay, and Misiones province in Argentina. In this note, we document the species for the first time in the state of Bahia (Brazil), extending its known distribution by 440 km northward.

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Konior, Jan. "Andrzej Rudomina—unforgettable Lithuanian Jesuit missionary scholar: from Vilnius University to China." Acta Orientalia Vilnensia 10, no. 1-2 (January 1, 2009): 125–38. http://dx.doi.org/10.15388/aov.2009.3667.

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Jesuit University of Philosophy and Education ‘Ignatianum’ This paper explores one of great Lithuanian Jesuit missionaries to China—Andrzej Rudomina (Lith. Andrius Rudamina, Chin. Lu an de) 盧安德 (1595–1631)—also providing a look at the cultural and spiritual background of Lithuania and Poland in which he was brought up. It also shows the situation of the Society of Jesus in the 16th and 17th centuries, with particular focus on the Lithuanian–Polish–Chinese context and connection. Andrzej Rudomina was the first Lithuanian Jesuit to set foot behind the Great Wall of China in the 17th century. In 1625 he reached Goa, and then Macau, before studying Chinese literature in Nankeen Province. There he began to immerse himself in the complexities of Chinese customs. The natives called him Lu an de (the Chinese name of Andrzej Rudomina). He reports participating in the Kating Conference (1627), at which was sought the Chinese equivalent for the name of the Lord our God, Tian Zhu 天主. He was very much valued by his Jesuit brothers and by the Chinese. He died prematurely at the age of 35 of tuberculosis. This article will explore the life of Rudomina. We will try to understand this man of holiness, mobility and disponibility. He was a man on mission, but what was nature of the mission and who was it for? What does he have to tell us today in the 21st century? What kind of sign is he for us today?

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McCoog, Thomas M. "Pre-suppression Jesuit Activity in the British Isles and Ireland." Brill Research Perspectives in Jesuit Studies 1, no. 4 (July 3, 2019): 1–115. http://dx.doi.org/10.1163/25897454-12340004.

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Abstract The British Isles and Ireland tested the self-proclaimed adaptability and flexibility of the new Society of Jesus. A mission to Ireland highlighted the complexities and ended in failure in the early 1580s, not to be revived until 1598. The fabled Jesuit mission to England in 1580 conceived in wistful optimism was baptized with blood with the execution of Edmund Campion in 1581 and the consequent political manoeuvres of Robert Persons. The Scottish mission began in December 1581. The three missions remained distinct in the pre-suppression period despite an occasional proposal for integration. The English mission was the largest, the bloodiest, the most controversial, and the only one to progress to full provincial status. The government tried to suppress it; the Benedictines tried to complement it; the vicars apostolic tried to control it; and foreign Jesuits tried to recognize it. Nonetheless, the English province forged a corporate identity that even withstood the suppression.

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Murphy, Martin. "The Cadiz Letters of William Johnson, vere Purnell S. J. (1597–1642)." Recusant History 21, no. 1 (May 1992): 1–10. http://dx.doi.org/10.1017/s003419320000145x.

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William Johnson, S. J., the writer of the two letters printed below, has hitherto escaped notice by English historians, including Foley, because he was a member of the Andalusian province of the Society of Jesus and spent all his religious life in Spain. He is not to be confused with an earlier William Johnson, also a Jesuit, who died at Malaga in 1614. Some details of the life of William Johnson II can be gleaned from the catalogues of the Andalusian province, from his official obituary, and from other archive sources. The historian of the Andalusian province, Juan de Santibañez, included Johnson in his series of brief biographies of its most distinguished sons, Varones ilustres de la Provincia de Andalucía de la Compañía de Jesús written not long after Johnson’s death in 1642. The work was never published but survives in manuscript.

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Jacková, Magdaléna. "The end of school year on the stage of Jesuit schools in the Bohemian Province." AUC PHILOLOGICA GRAECOLATINA PRAGENSIA 2016, no. 2 (May 5, 2016): 125–35. http://dx.doi.org/10.14712/24646830.2016.23.

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48

Langer, Erick D., and Robert H. Jackson. "Colonial and Republican Missions Compared: The Cases of Alta California and Southeastern Bolivia." Comparative Studies in Society and History 30, no. 2 (April 1988): 286–311. http://dx.doi.org/10.1017/s0010417500015206.

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In Latin America missions have traditionally played a large role in conquering and incorporating native populations into dominant society. Most studies of the missionary enterprise have focused on the colonial period, when the missions reached their high point. The Jesuit missions in Paraguay and the Franciscan missions of central and northern Mexico, for example, ruled over vast territories and thousands of Indians. Although these institutions and their leaders have been widely studied because of their importance and visibility for colonial Latin America, it is not often recognized that missions continued to play a crucial role in the frontier development of the region even after the Spanish and Portuguese had been driven from the continent. Throughout the republican period, missionaries from many orders and creeds became critically important actors who, to a large degree, determined the shape of relations between native peoples and national society. This is quite clear even today in the Amazon basin, where missionaries often provide the natives' first exposure to Europeanized society.

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McCoog, T. M. "The Finances of the English Province of the Society of Jesus in the Seventeenth Century: Introduction." Recusant History 18, no. 1 (May 1986): 14–33. http://dx.doi.org/10.1017/s0034193200020021.

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CHRISTOPHER HILL'SEconomic Problems of the Church from Archbishop Whitgift to the Long parliament’has long been the standard work on the financial composition of the post-Reformation English church. Over the past fifteen years, however, historians have taken a second look at the material covered by Hill and have begun to formulate new questions about it. Historians such as Felicity Heal and Rosemary O'Day have led new investigations into the economic conditions of the English church. Despite this renewed interest, no one has tackled the more difficult subject of recusant finances. Here is a world hidden behind aliases and secret trusts and one that remains almost totally unexplored. In a series of articles to appear in this journal, I shall venture ‘where angels fear to tread’ and attempt to make sense out of the complicated and confusing records of Jesuit financial activity. This article, which will serve as an introduction to the series, will be concerned with the constitutional development of the Society of Jesus, the spiritual exhortations to poverty as an evangelical counsel and a religious vow, and the legal entanglements of the penal laws in England. It is essential to remember that, first and foremost, the English Jesuits were religious bound by vows, specifically the vow of poverty. All financial activities and investments were restricted by that vow as it was then understood throughout the Society. Future articles will examine the income and the investments of the early Jesuit mission and its eventual subdivision into colleges and residences.

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Auko, Tiago, and Rogerio Silvestre. "First records of Plagiolabra von Schulthess (Hymenoptera: Vespidae) from Brazil." Check List 11, no. 1 (January 1, 2015): 1502. http://dx.doi.org/10.15560/11.1.1502.

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Plagiolabra von Schulthess has only two recognized species and both were only recorded previously from Argentina and Paraguay. The two species of the genus were collected in Brazil for the first time, indicating that the biota of Mato Grosso do Sul has elements of the Chacoan province, thus indicating the importance for conservation of this area which is the only representative of the Chaco biome in Brazil.

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