Relevant bibliographies by topics / Mariannhill Missionaries – Educational work

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Academic literature on the topic 'Mariannhill Missionaries – Educational work'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Mariannhill Missionaries – Educational work"

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Ahn, Shin. "The International Religious Network of Yun Chi-ho (1865–1965: Mission or Dialogue?" Studies in Church History. Subsidia 14 (2012): 228–35. http://dx.doi.org/10.1017/s0143045900003963.

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For five hundred years (1392–1910, Neo-Confucianism had been the state religion in Korea before Christianity was transmitted by Western missionaries. In the eighteenth and nineteenth centuries, French Catholic missionaries taught the Christian message without permission, resulting in severe persecution by the Korean rulers. But during the late nineteenth century American Protestant missionaries secured permission from the Korean king and started educational and medical missionary work, rather than engaging in direct evangelical activity.
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Potapova, Natalia Vladimirovna. "“Korean Churches” on Sakhalin during the Post-Soviet Transformation (“Korean Churches” on Sakhalin during the Post-Soviet Transformation (1990s)1990s)." Общество: философия, история, культура, no. 11 (November 13, 2020): 51–56. http://dx.doi.org/10.24158/fik.2020.11.8.

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The author analyzes the activities of missionaries from the Republic of Korea and the results of their work on Sakhalin in the post-Soviet period. The study is relevant due to the lack of research in Rus-sian historiography. The migration and religious legislation of the Russian Federation and the Sakha-lin region, which caused the successes and prob-lems in the activities of Korean missionaries in the 1990s are analyzed. The results of the activities of missionaries from South Korea, aimed primarily at representatives of the Korean diaspora, in the 1990s include a rapid increase in the number of Protestant religious organizations and their members actively involved in solving significant social problems of the post-Soviet transformation period (charitable, educational, educational activities of missionary churches). After 1997 the growth in the number of churches stabilized, however, the churches estab-lished by Korean missionaries in the 1990s are still active, defining the confessional image of the re-gion.
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R. BERSIA LOYISAL. "Educational Status Of Christian Missionaries To The Upliftment Of Dalits In Tinnevelly-Tuticorn District." GIS Business 15, no. 1 (January 24, 2020): 66–70. http://dx.doi.org/10.26643/gis.v15i1.17891.

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Education to all was the primary aim of the Christian missions in Tamil Nadu and particularly in Tinnevelly-Tuticorin region. Missionaries took a great deal of effort in the field of education by focusing their attention on the illiterates, also in keeping with their Gospel work, because the institution founded by them enabled them to share their religious views directly with the young people of the society. In those days, the downtrodden and the depressed classes (dalits) in the society were totally denied education. But the Christian missionaries came forward to educate them and to give a lift to their status. This article highlights the deep devotion to educate dalits and their awake over Christian mission.
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Vallgårda, Karen A. A. "Adam’s escape: Children and the discordant nature of colonial conversions." Childhood 18, no. 3 (August 2011): 298–315. http://dx.doi.org/10.1177/0907568211407529.

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The article traces the fundamental incoherency that structured the Danish Missionary Society’s work at a boarding school for low-caste ‘heathen’ children in South India in the 1860s and 1870s. Through elaborate disciplinary methods, the missionaries set out to Christianize and civilize the Indian children’s morality, social behaviour and bodily comportment. Yet, the missionaries’ perceptions of ‘the Indian child’ also reflected the contemporary bolstering of racial thinking in Indian colonial society, resulting in doubts whether Indian children could in fact become true Christians. This paradoxical endeavour shows how children became a site for the production of difference that sustained colonialism.
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Rosnes, Ellen Vea. "Negotiating Norwegian Mission Education in Zululand and Natal during World War II." Mission Studies 38, no. 1 (May 20, 2021): 31–58. http://dx.doi.org/10.1163/15733831-12341773.

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Abstract Missionaries from the Lutheran Norwegian Mission Society (NMS) came to South Africa from the 1840s. By 1940, more than 6000 pupils were attending NMS-owned schools in Zululand and Natal. World War II brought about different forms of negotiations between the missionaries and other actors. The War resulted in the missionaries losing contact with their central board in Norway and the provincial authorities of the Union were among those bodies who came to rescue them financially. Local congregations took over more of the mission responsibilities and the nature and forms of cooperation with other Lutheran missions changed. Added to these changes was the growing aspiration among Zulu pastors for more independence that also manifested itself in the management of schools. This paper presents an analysis of the ways in which the Norwegian missionaries negotiated their educational work in Zululand and Natal during the World War II period.
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Polovnikova, M. Yu. "STEFAN KASHMENSKY AND HIS RELIGIOUS-EDUCATIONAL AND MISSIONARY ACTIVITIES IN THE VYATKA PROVINCE IN THE SECOND HALF OF THE XIX CENTURY." Bulletin of Udmurt University. Series History and Philology 29, no. 4 (August 25, 2019): 593–602. http://dx.doi.org/10.35634/2412-9534-2019-29-4-593-602.

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The article examines the life and work of one of the prominent missionaries and enlighteners of the Russian Empire of the second half of the 19th century, Stefan Kashmensky, based on archival materials and published sources. By virtue of the changed religious policy in the Russian Empire in the second half of the nineteenth century there were changes in religious education and missionary work in the Vyatka province. In the Vyatka Diocese, a special contribution to the development of missionary activity was made by the diocesan missionary, the archpriest Stefan Kashmensky. The article reflects the contribution of Stefan Kashmensky to the organization of full-fledged work with the Gentiles and Old Believers. To strengthen the work with non-believers on his initiative, the Vyatka Committee of the Orthodox Missionary Society was opened in the Vyatka province. Stefan Kashmensky contributed to the reorganization of missionary work with the Old Believers in the Vyatka Diocese. To this end, he, with the support of the clergy, opened an anti-scholastic school in the city of Vyatka to train missionaries from among the peasants. According to the decree of the Holy Synod, the experience of organizing schools against old believers was to spread throughout the Russian Empire. But the main result of the work of Stefan Kashmensky was the creation of the Vyatka brotherhood of St. Nicholas, which led the work in three main areas: with the Old Believers, with the non-Russian population and, later, with the sectarians. Thus, Stefan Kashmensky, through his activity, managed to improve the position of the Russian Orthodox Church in the Vyatka province and prepare missionaries for conducting religious work in all religious areas in the Vyatka Diocese.
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Fast, Anicka. "Sacred children and colonial subsidies: The missionary performance of racial separation in Belgian Congo, 1946–1959." Missiology: An International Review 46, no. 2 (March 28, 2018): 124–36. http://dx.doi.org/10.1177/0091829618761375.

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While most Protestant missions in Belgian Congo gladly accepted the colonial state’s offer of educational subsidies in 1946, a strong emphasis on church–state separation led the American Mennonite Brethren Mission (AMBM) to initially reject these funds. In a surprising twist, however, the AMBM reversed its position in 1952. Through archival research, I demonstrate that a major factor that led the AMBM to accept subsidies was the creation and institutionalization of a racially separate ecclesial identity from that of Congolese Christians. Moreover, the development of this separate identity was closely intertwined with missionaries’ vision for a “white children’s school,” geographically separated from their work with Congolese. The enactment of white identity helped pave the way for the acceptance of subsidies, both by bringing the missionaries more strongly into the orbit of the colonial logic of domination, and by clarifying the heavy cost of failing to comply with the state’s expectations. Through this case study, I engage with the complexity of missionaries’ political role in a colonial African context by focusing on the everyday political choices by which missionaries set aside their children as sacred, by exploring how ideas about separateness were embedded into institutions, and by demonstrating how attention to the subtleties of identity performance can shed new light on major missionary decisions.
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Nair, Janaki. "Seeing like the Missionary: An Iconography of Education in Mysore, 1840–1920." Studies in History 35, no. 2 (August 2019): 178–217. http://dx.doi.org/10.1177/0257643019865233.

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Missionaries working in Mysore, as elsewhere in India, took enthusiastically to the new art of photography from the 1840s, to record their ‘views’ of the society they undertook to transform. Evangelising was, however, early on, allied with education as a way for missionaries to make their way into a complex, hierarchical society with learning traditions of its own. How did the missionary ‘see’ the Indian classroom, and invite the viewer of their photographs to participate in its narrative of ‘improvement’? What was the place of the photograph at a time when meticulous written records were kept of victories and reverses in the mission field of education? Revealing the work of the photograph in aiding missionary work must perforce begin with the more instrumentalist uses of this new art, as technologies of recording par excellence, before turning to the possible ways of looking at photographs, whether by those contemporaries of the missionaries who were physically distanced from the location, and were yet linked to their work in India, or when they formed part of the contemporary historian’s archive. Here one may exploit photography’s ‘inexhaustible invitations to deduction, speculation and fantasy’ instead of its truth-telling capacity. I am precisely posing a dynamic and perhaps even antagonistic relationship between the copious written and the sparser visual record of educational changes in Mysore in the 19th and early 20th centuries. This investigation of the visual field in the service of education also allows us also to speculate about the specific aesthetic achievements of missionary photography, with its own pedagogic goals.
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Wal, Kristina Hodelin-ter. "‘The Worldly Advantage It Gives … ’ Missionary Education, Migration and Intergenerational Mobility in the Long Nineteenth Century, Ceylon and Malaya 1816–1916." Journal of Interdisciplinary Economics 31, no. 1 (May 10, 2018): 5–23. http://dx.doi.org/10.1177/0260107918770952.

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During the mid-nineteenth century, many Tamils in Ceylon sent their children to Protestant missionary schools while some adults went to work for missionaries to gain education and employment. Though the ties to the Vellalar caste were strong, the gains of colonial employment and education were more influential to those of the Vellalar caste intermingling with Christian missionaries. Interaction with British and American missionaries in the early to late nineteenth century ultimately led to the migration of this group to British Malaya. Circumstances in Ceylon, as well as the drive for resources such as education and employment, led to the push away from the old colony of Ceylon to the frontier colony of Malaya. This article will showcase the agency of the Ceylonese Tamils within British Ceylon and Malaya during the late colonial era. In order to understand the clout of Ceylonese Tamils in the frontier colony of Malaya, an examination of the agency they held onto in British Ceylon is essential for review. The transfer of educational and religious networks from one colony to the other is the core of comprehending the migratory experiences and intergenerational mobility over generations in colonial to post-colonial Malaya/Malaysia. JEL: N00, Z12, Z10
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Górski, Jan. "Muzealne zbiory w służbie misji ad gentes." Ruch Biblijny i Liturgiczny 58, no. 2 (June 30, 2005): 151. http://dx.doi.org/10.21906/rbl.590.

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The church from the beginning of its missionary work tried to substantiate it. Among other things, missionaries kept in their archives artifacts which proved the culture of peoples or nations they evangelized. Not only did they try to preserve local culture but also supported its development. The treasures of culture they collected and kept, in time proliferated and created impressive collections, the cataloguing and exhibiting of which served missionary education. The paper commences with showing the contribution of the church to the preservation of culture of evangelized nations, then it elaborates on the animation and educational role of missionary exhibitions and closes with formal and educational aims which should be accomplished by museums and missionary collections.
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Dissertations / Theses on the topic "Mariannhill Missionaries – Educational work"

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Lawson, J. Gregory (James Gregory). "A Historical Study of the Impact of the Christian Development on the Contributions of Frank C. Laubach in Literacy Education." Thesis, University of North Texas, 1989. https://digital.library.unt.edu/ark:/67531/metadc331553/.

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Frank C. Laubach made substantial contributions both to literacy education and the Christian life. There were between sixty and one hundred million people who learned to read through his literacy campaigns. He traveled to 130 countries developing literacy primers in 312 languages. At the same time, Laubach was a missionary mystic, spiritual experimenter and leader among Protestant Christians. The purpose of this study was to examine the relationship between two important parts of Laubach's life: his Christian development and literacy education. The study presents an overview of the family and social background of Frank C. Laubach from a chronological framework. Additional chapters examine: the importance of i-he Christian disciplines in Laubach's life, the impact of the missionary call and Laubach's concern for Christian social responsibility. The final chapter summarizes and evaluates the research. Both the Laubach collection, found in the George Arents Research Library at Syracuse University in Syracuse, New York, and the library at Laubach Literacy International in Syracuse, provided the resources for comprehensive research in the life of Frank C. Laubach.
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Sarja, Karin. ""Ännu en syster till Afrika" : Trettiosex kvinnliga missionärer i Natal och Zululand 1876–1902." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-2876.

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In Natal and Zululand Swedish missions had precedence through the Church of Sweden Mission from 1876 on, the Swedish Holiness Mission from 1889 on, and the Scandinavian Independent Baptist Union from 1892 on. Between 1876 and 1902, thirty-six women were active in these South African missions. The history of all these women are explored on an individual basis in this, for the most part, empirical study. The primary goal of this dissertation is to find out who these women missionaries were, what they worked at, what positions they held toward the colonial/political situation in which they worked, and what positions they held in their respective missions. What meaning the women’s mission work had for the Zulu community in general, and for Zulu women in particular are dealt with, though the source material on it is limited. Nevertheless, through the source material from the Swedish female missionaries, Zulu women are given attention. The theoretical starting points come, above all, from historical research on women and gender and from historical mission research about missions as a part of the colonial period. Both married and unmarried women are defined as missionaries since both groups worked for the missions. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union the first missionaries in Natal and Zululand were women. The Church of Sweden Mission was a Lutheran mission were women mostly worked in mission schools, homes for children and in a mission hospital. Women were subordinated in relationship to male missionaries. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union women had more equal positions in their work. In these missions women could be responsible for mission stations, work as evangelists and preach the Gospel. The picture of the work of female missionaries has also been complicated and modified.
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Khandlhela, Risimati Samuel. "Mariannhill Mission and African education, 1882-1915." Thesis, 1993. http://hdl.handle.net/10413/3404.

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In 1880 a group of 31 Trappist monks arrived in South Africa for the first time. Two years later they founded the now famous Mariannhill mission in the vicinity of Pinetown, west of Durban. The purpose of this thesis is to trace the history of the Mariannhill mission, with particular reference to its contribution to African education. The thesis examines the policies of education at Mariannhill schools, and aims to illustrate the fact that despite the invaluable contribution that missionaries made to African education, their achievements were often marred by their usual practice of subordinating education to religious concerns. The study covers the period between 1882, when Mariannhill mission was established, and 1915, when St. Francis College came into being. The intended aims and goals of the missionaries at Mariannhill will be outlined, their obstacles investigated and their overall success and failure assessed.
Thesis (M.A.)-University of Natal, Durban, 1993.
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Sibanda, Gideon. ""Better homes, better fields, better hearts" : a contextual interpretation of Bernard Huss' model of social transformation and its implications for the Missionaries of Marianhill today." Thesis, 2008. http://hdl.handle.net/10413/321.

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This paper argues that a contextual version of Bernard Huss' model of "Better homes, Better fields, Better hearts" can make a positive contribution to poverty alleviation in rural KwaZulu-Natal. The model addresses both the material and non-material aspects of poverty. It seeks to achieve integral human development by empowering the poor, especially women, to be self-reliant. Poverty eradication remains one of the greatest challenges facing South Africa, and analysts concur that it is largely a rural problem. Women who head the majority of rural households are the most affected by poverty which also exposes them to the risk of HIV infection and sexual violence due to their economic dependence on men. Gender equality is a critical aspect which the model seeks to address in order to counter particular cultural injustices which subject the majority of women to male subordination. The model is therefore interpreted in the context of poverty and underdevelopment in rural KwaZulu-Natal and it endeavours to confront the challenges of poverty and unemployment at the grassroots level. It is argued in this paper that women should become the main beneficiaries of the contextual version of the model and begin to participate fully in decision-making in respect of the strategies to alleviate poverty in rural areas. The model recognizes the agency of the poor as an imperative factor in the development praxis and discourse, for this reason it is a pro-poor approach. It is also argued in this paper that the Missionaries of Mariannhill should revive the model and use it in their mission work in rural communities of KwaZulu-Natal. The model has the capacity to broaden the scope of mission work and address both the material and non-material aspects of poverty. It provides a practical response to the Christian commitment to assist the poor in the endeavour to alleviate poverty and mitigate the impact of the HIV and AIDS epidemic in rural communities.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.
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Saule, Abner Mgabi Msuthu. "Missionaries and Xhosas - a comparison of the educational work of Christian missionary societies with particular reference to the London and Glasgow societies." Thesis, 2015. http://hdl.handle.net/10539/18609.

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A Research Report Submitted to the Faculty of Education, University of the Witwatersrand, Johannesburg, in Partial Fulfilment of the Requirements for the Degree of Master of Education. Johannesburg 1985
MISSIONARIES AND THE XHOSAS - A COMPARISON OF THE EDUCATIONAL WORK OF CHRISTIAN MISSIONARY SOCIETIES WITH PARTICULAR REFERENCE TO THE LONDON AND GLASGOW SOCIETIES SALi_h, Abner Mgabi Msunhu, M. Ed. University of the Wicwatersrand, 1965. xhe Eastern Frontier of the Cape was the meeting point Oi. bur ope an s and Xhosas at the close of the 18th century. Conflict between the two, particularly over land, ensued. Christian Mission Societies operated in this context as part of the complex relationships between white settlers, African tribesmen and colonial administrators. ihis repoit examines the role of two of the most impo^ uant of these societies, the London Missionary Society and the Glasgow Missionary Society, in particular during the first half of the 19th century. The common features of their policies are analysed as well as the differences between them, and an assessment attempted of their respective achievements. Particular attention is paid to their educational work among the Xhosas. The historical method of investigation is followed, which shows that the London Missionary Society was more concerned about justice and the Glasgow Missionary Society about education, hence the establishment of Lovedale and Fort Hare institutions and others.
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Kganakga, Matome Junius. "Forty years of Roman Catholic Church Missionary Enterprise at Pax, 1928-1963." Thesis, 1992. http://hdl.handle.net/10386/2153.

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Masumbe, Benneth Mhlakaza Chabalala. "The Swiss Missionaries' educational endeavour as a means for social transformation in South Africa (1873-1975)." 2000. http://hdl.handle.net/10500/18157.

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This research traces the developments in Europe that led to a rush for foreign missions i different parts of the world, with specific reference to South Africa. It describes the operations of the Swiss missionaries in South Africa from 1873 to 1975. This study also evaluates the motives for the evangelization of the African masses, and contradictions th existed in the relations that missionaries had with proselytes during the period under review. The sterling contributions of black evangelists in this period are demonstrated. It cannot be denied that the Swiss missionaries did a lot of good to the indigenous populac of South Africa-the importance of their services at Lemana Training Institution (1906) and Elim Hospital (1899) are indelibly inscribed in our historiography. They should also applauded for their response to the plight of the Shangaans, who had for reasons unkno to the researcher been by-passed by other missions during the "scramble for mission fields". But the missionaries also had their shortcomings, for instance their failure to ind the state to remove capital punishment from the statute books. They may nonetheless stil continue to be used by the present government of South Africa to assist in carrying the social transformation process forward.
Educational Studies
M. Ed. (History of Education)
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Masumbe, Benneth Mhlakaza Chabalala. "The Swiss missionaries' management of social transformation in South Africa (1873-1976)." Thesis, 2002. http://hdl.handle.net/10500/695.

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This research surveys the Swiss missionaries' management of social transformation in South Africa (1873-1973). It has as its major focus the management of schools, hospitals and churches as the primary institutions of social change in society. The researcher's realisation that more often than not, the changes brought to bear on proselytes by the change forces take time to manifest themselves vividly induced him to extend the scope to include the dawn of the new political dispensation in this country in 1994. This need not surprise the readership as the triadic approach, which is synonymous with historical analyses compels researchers to avail readers of what happened in the past, present as well as what is likely to occur in future. In other words, readers will encounter the ethnic nationalism engineered by different change agents in this country and the repercussions thereof, and the schism within the Swiss Mission in South Africa/Evangelical Presbyterian Church in South Africa that started in 1989 and became reality in 1991. Finally, the thesis also appraises readers of what should be done in periods of rapid social change.
Educational Studies
D.Ed. (History of Education)
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Maangi, Eric Nyankanga. "The contribution and influence of the Seventh-Day Adventist Church in the development of post-secondary education in South Nyanza, 1971-2000." Thesis, 2014. http://hdl.handle.net/10500/20035.

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This study discusses the contribution and influence of the Seventh-Day Adventist (SDA) Church to the development of post- secondary education in South Nyanza, Kenya. This has been done by focusing on the establishment and development of Kamagambo and Nyanchwa Adventist colleges whose history from 1971 to 2000 has been documented. This is a historical study which has utilized both the primary and secondary source of data. For better and clear insights into this topic, the study starts by discussing the coming of Christian missionaries to Africa. The missionaries who came to Africa introduced western education. The origin of the SDA church to Africa has also been documented. The SDA church was formed as a result of the Christian evangelical revivals in Europe. This called for the Christians to base their faith on the Bible. As people read various prophecies in the bible, they thought that what they read was to be fulfilled in their lifetime. From 1830s to 1840s preachers and lay people from widely different denominations United States of America around William Miller (1782-1849). This led to the establishment of the SDA Church in 1844. The study focuses on the coming of the SDA Missionaries to South-Nyanza. The efforts of the SDA Missionaries to introduce Western education in the said area, an endeavor which started at Gendia in 1906 has been discussed. From Gendia they established Wire mission and Kenyadoto mission in 1909. In 1912 Kamagambo and Nyanchwa, the subject of this study became mission and educational centres. The SDA mission, as was the case with other missionaries who evangelized South Nyanza, took the education of Africans as one of the most important goals for the process of African evangelization. The Adventist message penetrated the people of South Nyanza through their educational work. The conversion of the first converts can be ascribed to the desire for the education which accompanied the new religion. Kamagambo Adventist College became the first college in South Nyanza. Equally, Nyanchwa became the first college in the Gusii part of South Nyanza. The two colleges exercised a great influence on the local community especially in the socio-economic and educational fields. At the same time the colleges have also contributed enormously to the community’s development through the roles played by its alumni in society. Besides this, the study has also recommended some other pertinent areas for further study and research.
Educational Foundations
D. Ed. (History of Education)
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Books on the topic "Mariannhill Missionaries – Educational work"

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Tiberondwa, Ado K. Missionary teachers as agent of colonialism: A study of their activities in Uganda, 1877-1925. 2nd ed. Kampala: Fountain Publishers, 1998.

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Rolland, Elizabeth. The recollections of Elizabeth Rolland (1803-1901): With various documents on the Rolland family and the Free State mission of Beersheba. Cape Town: Human & Rousseau, 1987.

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Unrau, Ruth. Hill station teacher: A life with India in it. North Newton, Kan: Kidron Creek Publishers, 1997.

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Sungsil Taehakkyo (Seoul, Korea). Hanʼguk Kidokkyo Munhwa Yŏnʼguso., ed. Peŏdŭ wa Hanʼguk sŏnʼgyo. Sŏul: Sungsil Taehakkyo Chʻulpʻanbu, 2009.

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Winter, Carrie Prudence. An American girl in the Hawaiian Islands: Letters of Carrie Prudence Winter, 1890-1893. Honolulu: University of Hawaiʻi Press, 2012.

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Sungsil Taehakkyo (Seoul, Korea). Hanʼguk Kidokkyo Munhwa Yŏnʼguso., ed. Peŏdŭ wa Hanʼguk sŏnʼgyo. Sŏul: Sungsil Taehakkyo Chʻulpʻanbu, 2009.

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Allen, Nancy L. Zeal to educate women: The stories of three sisters from rural Illinois who championed change in China, 1888-1924. Stuart, Iowa: Tingley Road Publishing, 2013.

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Mgadla, Part Themba. Missionaries and western education in the Bechuanaland protectorate 1859-1904: The case of the Bangwato. Gaborone, Botswana: Dept. of History and Dept. of Theology and Religious Studies, University of Botswana, 1989.

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Ferguson, Dorothy E. Teaching in Tonga: A Wesleyan missionary's diary 1927-1930. [Palmerston North, New Zealand: Alice Hunt], 2005.

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Sevinç, Necdet. Osmanlıdan günümüze misyoner faaliyetleri. 3rd ed. İstanbul: Milenyum, 2002.

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Book chapters on the topic "Mariannhill Missionaries – Educational work"

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Barrera, Albino. "Missionary educational initiatives for children and youth at risk." In Catholic Missionaries and Their Work with the Poor, 82–129. Routledge, 2018. http://dx.doi.org/10.4324/9780429019494-3.

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Russell, Lindsay Rose. "Sharper Tools." In The Whole World in a Book, 255–76. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190913199.003.0014.

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Discussing characteristics of nineteenth-century missionary women’s lives abroad, Russell demonstrates that the colonial, sociopolitical, and technological contexts involved in missionary work in Asia made dictionary-making a possible and appropriate employment for American women. Women involved in missionary work often enjoyed more opportunities for equality in education, allowing for language acquisition and scholarly pursuits that may not have been possible in their home country. These women gained linguistic proficiency through varied interactions—religious, educational, and otherwise—with members of their communities, and in many cases developed pragmatic lexicographical methods that tended to be less prescriptive and more inclusive and appreciative of native languages, in contrast to the colonializing discourse that characterized studies produced by male missionaries.
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