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

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

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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2

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

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3

R. BERSIA LOYISAL. "Educational Status Of Christian Missionaries To The Upliftment Of Dalits In Tinnevelly-Tuticorn District." GIS Business 15, no. 1 (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 li

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Vallgårda, Karen A. A. "Adam’s escape: Children and the discordant nature of colonial conversions." Childhood 18, no. 3 (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 parado

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Rosnes, Ellen Vea. "Negotiating Norwegian Mission Education in Zululand and Natal during World War II." Mission Studies 38, no. 1 (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 wit

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6

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 (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

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7

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 (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

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8

Nair, Janaki. "Seeing like the Missionary: An Iconography of Education in Mysore, 1840–1920." Studies in History 35, no. 2 (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

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9

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 (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 resource

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Górski, Jan. "Muzealne zbiory w służbie misji ad gentes." Ruch Biblijny i Liturgiczny 58, no. 2 (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 ela

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Goncharov, Yu M., та L. M. Dmitrieva. "Educational Activities of the Altai Ecclesiastical Mission in Mounting Altai and Mounting Shoria in the Second Half of the 19th – Early of the 20th Centurу". Bulletin of Irkutsk State University. Series History 36 (2021): 40–52. http://dx.doi.org/10.26516/2222-9124.2021.36.40.

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The missionary activity of the Russian Orthodox Church was of great importance for the socio-cultural development of the outskirts of the Russian Empire. The purpose of the work is to consider the educational and educational activities of the Russian Orthodox Church in Siberia on the example of the Altai Ecclesiastical Mission, which operated on the territory of modern Mounting Altai and Mounting Shoria. The article discusses the process of creating mission schools, the specifics of their activities. The basis of the mission's educational activities was the understanding that schools are the m

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Aizatullova, Alsu Shamilievna. "Public authorities’ role in public education organization in the Simbirsk province in the second half of the 19th century." Samara Journal of Science 6, no. 2 (2017): 144–49. http://dx.doi.org/10.17816/snv201762211.

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This paper examines public authorities role in public education organization in the Simbirsk province in the second half of 19th - beginning of the 20th century. The state structures, the Russian Orthodox Church and other confessions managed the state-religious education in the country. The author examines the role of public authorities in the organization of state-religious education of people. The Ministry of National Education and the Holy Synod were responsible for it on the state scale. In the provinces this work was coordinated by the guardianship of the school districts, directorate of

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Narayanan, Vasudha. "The History of the Academic Study of Religion in Universities, Centers, and Institutes in India." Numen 62, no. 1 (2015): 7–39. http://dx.doi.org/10.1163/15685276-12341354.

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India is home to more than 800 million Hindus and has a massive higher education system that is overseen by the University Grants Commission (ugc). Despite this, there are hardly any departments of religion or Hinduism in India, but the ugc, even though it has a secular mission, funds universities with explicit religious affiliations. This article traces the reasons for these paradoxes and discusses the apparent lacuna of religious studies departments by looking at the genealogy of the study of religion in India. It initially looks at the contested terrain of nineteenth-century educational ins

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Silva, Ivanilson Bezerra. "A Escola Americana de Curitiba (1891-1930): uma filial da Escola Americana de São Paulo / The American School of Curitiba (1891-1930): a branch of the American School of São Paulo." Revista de História e Historiografia da Educação 2, no. 6 (2019): 50. http://dx.doi.org/10.5380/rhhe.v2i6.60061.

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O presente artigo tem como objetivo mostrar que a Escola Americana de Curitiba dirigida pelas missionárias Mary Dascomb e Elmira Kuhl fazia parte da rede de escolas organizadas pelo educador Horace Lane. As fontes analisadas sugerem que tais missionárias estavam subordinadas às orientações pedagógicas e supervisão da Escola Americana de São Paulo. Esta tornou-se a base para a compreensão de outras escolas americanas implantadas no Brasil durante a atuação de Horace Lane como diretor e supervisor da obra educacional da Igreja Presbiteriana norte-americana. Postulamos que Horace Lane formou uma

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15

Huh, Jang Wook. "The Student’s Hand: Industrial Education and Racialized Labor in Early Korean Protestantism." Journal of Korean Studies 25, no. 2 (2020): 353–78. http://dx.doi.org/10.1215/07311613-8552031.

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Abstract In the 1900s American missionaries used the industrial vision of the African American leader Booker T. Washington to instill the idea of economic progress in Koreans. Inspired by this uplift model, the Korean intellectual Yun Ch’i-ho (Yun Ch’iho) and US Southern Methodists founded the Anglo-Korean School in 1906, where students would later produce textile products called “Korea mission cloth” for global sale. This article examines the promotion of manual labor in the intersection of religious propagation and educational reform during the early twentieth century. The author argues that

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16

de Graaf, Gerrit R. "Religion or Culture? Change among the Papuans in the Upper-Digul Area, 1956–1967." Itinerario 36, no. 1 (2012): 71–90. http://dx.doi.org/10.1017/s016511531200037x.

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In August 1958, Meeuwis Drost (1923-86) was the first missionary for the Gereformeerde Kerken in Nederland (Vrijgemaakt), or Reformed Churches in the Netherlands (Liberated) to start proselytising among the Papuans of the Upper-Digul area in Netherlands New Guinea. He later recalled how that day: “I simply started with Genesis one. And they listened!” Drost finished teaching the entire Old Testament within one year. To start at the beginning seems logical and is in fact the approach used by most missionaries of the Liberated churches. Transfer of religious and cultural knowledge was seen as an

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17

Doss, M. Christhu. "Indian Christians and The Making of Composite Culture in South India." South Asia Research 38, no. 3 (2018): 247–67. http://dx.doi.org/10.1177/0262728018798982.

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While North India erupted in rebellion in 1857, South India was experiencing a range of cross-cultural contests between missionary Christianity and local converts, who protested against Indian culture being dismissed as a work of the devil. Converts in the emerging Christian communities, particularly in South India, made efforts to retain their indigenous cultural ethos as part of their lived experience. Early attempts to balance Indian identity with Christian beliefs and practices were later replicated in a second anti-hegemonic movement by claims of Indian Christians for respectful inclusion

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18

Glover, Frederick J. "Friends, Foes and Partners: The Relationship between the Canadian Missionaries and Korean Christians in North-eastern Korea and Manchuria from 1898 until 1927." Studies in World Christianity 23, no. 3 (2017): 194–217. http://dx.doi.org/10.3366/swc.2017.0192.

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At the start of the 1920s the Korean Christian community in Hamgyeong Province and Manchuria had little control over the financial and educational policies of the Canadian Presbyterian missionaries. By the end of the decade the Presbyteries determined how the home funds would be spent on evangelical work and Korean church leaders sat on a Joint Board with the Canadians to aid in the management of the mission. The Canadian decision to share power with the Koreans was made out of necessity. Throughout the 1920s, students, elders, ministers and a large segment of the laity vigorously, sometimes v

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19

Andrade, Leandro Lente de, and Marcos Roberto de Faria. "PEDAGOGIA DO EXEMPLO: a autobiografia de Loyola e as missões na América Portuguesa do século XVI." Cadernos de Pesquisa 26, no. 3 (2019): 30. http://dx.doi.org/10.18764/2178-2229.v26n3p30-48.

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Tendo em vista a dimensão educacional dos jesuítas na Europa e a expressiva ação dos homens de preto nas terras além-mar, marcando por mais de dois séculos o período colonial brasílico, o artigo analisa dois documentos do fundador da ordem religiosa Companhia de Jesus, Inácio de Loyola: a Autobiografia e os Exercícios Espirituais; e, também, as cartas dos primeiros jesuítas em missão na América portuguesa do século XVI. Nesse sentido, é tomada a característica pedagógica jesuítica do exemplo. A Autobiografia é interpretada como uma obra elaborada com a finalidade de expor um exemplo a ser segu

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20

Kaur, Navdeep. "AWARENESS OF RIGHT TO EDUCATION AMONG SECONDAY SCHOOL TEACHERS." JOURNAL OF SOCIAL SCIENCE RESEARCH 6, no. 2 (2014): 1004–8. http://dx.doi.org/10.24297/jssr.v6i2.3484.

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Education is a human right and essential for realization of all other human rights. It is a basic right which helps the individual to live with human dignity the right to education is a fundamental human rights. Every individual, irrespective of race, gender, nationality, ethnic or social origin, religion or political preference, age or disability, is entitled to a free elementary education. Hence the present study has attempted to find out awareness of right to education among secondary school teachers. The sample of 200 secondary school teachers was taken. A self made questionnaire comprisin

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21

Smit, J. "Training of African nurses in Nyasaland (Malawi) from 1889 to 1927." Curationis 11, no. 2 (1988). http://dx.doi.org/10.4102/curationis.v11i2.149.

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When the first pioneer missionaries arrived in Nyasaland during I860 there was no educational system in operation according to Western standards. The training of nurses (male and female) therefore evolved as the educational system developed. Before 1900 the training of nurses was done independently by each mission, only providing staff for their local clinics and hospitals. Although the missions worked in different areas of the country, they realised from the start that they should co-operate to achieve results in the medical, educational and technical fields of their work. The Protestant Miss

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22

Rooney, Matthew P. "The Charity Hall Mission: An 1820s Boarding School for Native American Children in the Chickasaw Nation." New Florida Journal of Anthropology 2, no. 1 (2021). http://dx.doi.org/10.32473/nfja.v2i1.128786.

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This study focuses primarily on the historical and archaeological investigations of Charity Hall, a Christian mission school that operated within the Chickasaw Nation in northeastern Mississippi between 1820 and 1830. This school and others during this time were funded by the United States government through the 1819 Civilization Fund Act, so I argue that these stations served as outposts for American colonialism before the federal government shifted its Indian policy to one of removal. Additionally, I argue that it is impossible to adequately understand the operation of individual mission sch

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23

Johnson, Lineo R. "Cultural and social uses of orality and functional literacy: A narrative approach." Reading & Writing 7, no. 1 (2016). http://dx.doi.org/10.4102/rw.v7i1.119.

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Lesotho’s educational system and development are largely influenced by missionaries and colonisers who taught the three ‘Rs’ (reading, writing and numeracy skills) to the Basotho. Most of those enlightened Basotho were to carry on the duties of either educating others or as missionary workers. Some became clerks, interpreters, police officers, nurses and Sunday school teachers. This article is an account of a functionally literate Mosotho male adult learner who was herding livestock and taught himself reading and writing skills. In his narrative, Hlalefang (not his real name) compares literacy

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