Relevant bibliographies by topics / Mission and colonialism

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Mission and colonialism'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Mission and colonialism"

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Müller, Retief. "Mission and Colonialism." Social Sciences and Missions 30, no. 3-4 (2017): 254–78. http://dx.doi.org/10.1163/18748945-03003006.

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This article focuses on two British colonial territories in southern and central Africa, Mashonaland and Nyasaland in the late 19th to early 20th centuries. It concerns the history of Afrikaner missionaries from South Africa’s Dutch Reformed Church (DRC), and their relationships with opposing interest groups. The period in question saw some inter-ethnic conflict among indigenous peoples, which included an underground slave trade, as well as much colonial-indigenous strife. The article particularly considers the balancing act missionaries sought to achieve in terms of their paternalistic, yet interdependent relationships with indigenous rulers over against their equally ambiguous relationships with the colonial authorities. As such this article presents a novel way of looking at Afrikaner missionaries and their entanglements with indigenous leaders.
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Presterudstuen, Geir Henning. "A Mission Divided: race, culture and colonialism in Fiji's Methodist mission." Journal of Pacific History 51, no. 4 (October 2016): 477–78. http://dx.doi.org/10.1080/00223344.2016.1234916.

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Midena, Daniel. "A Mission Divided: Race, Culture and Colonialism in Fiji’s Methodist Mission." Australian Historical Studies 48, no. 2 (April 3, 2017): 306–7. http://dx.doi.org/10.1080/1031461x.2017.1302297.

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Rieger, Joerg. "Theology and Mission Between Neocolonialism and Postcolonialism." Mission Studies 21, no. 2 (2004): 201–27. http://dx.doi.org/10.1163/1573383042653677.

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AbstractIn this article Joerg Rieger writes about the historical connection between colonialism and mission, and the connection between neocolonialism and mission in the present situation of globalization. Thinking on mission today, he argues, does not always see the subtle connection between mission and neocolonialism, even though it has recognized and renounced the former colonialism. While mission as "outreach" and "relationship" have some positive aspects, they can easily be tainted with neocolonial attitudes. In contrast, Rieger advocates an understanding of mission as "inreach," by which one approaches the other as truly other, and opens oneself to be changed in the encounter. A dialogical approach to mission – indeed a "multilogical" approach is "no longer optional but essential to the future of both mission and theology."
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Freiwald, Carolyn, Katherine A. Miller Wolf, Timothy Pugh, Asta J. Rand, and Paul D. Fullagar. "EARLY COLONIALISM AND POPULATION MOVEMENT AT THE MISSION SAN BERNABÉ, GUATEMALA." Ancient Mesoamerica 31, no. 3 (2020): 543–53. http://dx.doi.org/10.1017/s0956536120000218.

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AbstractColonialism came late to northern Guatemala. The Spanish began to establish missions in the Peten Lakes region in the early 1700s, nearly 200 years after initial contact with the Mayas. Excavations in 2011–2012 at the Mission San Bernabé revealed European goods, nonnative animal species, and burial patterns that marked a new lifestyle. Who lived at the Mission San Bernabé, and where did they come from? The Spanish resettled indigenous populations to facilitate the colonization process; however, isotopic data are inconsistent with large population movements. Instead, strontium and oxygen isotope values in the tooth enamel and bones of individuals buried at the mission suggest a mostly local population. The data suggest in-migration from Belize, a region under nominal Spanish control, but with pre-Hispanic ties to the Peten. Changes did not come from migrants crossing a border; instead, the border itself moved and brought the colonial world to the Peten Mayas.
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Coté, J. "Creating Central Sulawesi. Mission Intervention, Colonialism and ‘Multiculturality’." BMGN - Low Countries Historical Review 126, no. 2 (January 1, 2011): 2. http://dx.doi.org/10.18352/bmgn-lchr.7308.

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Sharpe, Eric J. "Book Review: Colonialism and Christian Mission: Postcolonial Reflections." International Bulletin of Missionary Research 18, no. 3 (July 1994): 132–33. http://dx.doi.org/10.1177/239693939401800309.

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Hall, Josiah D. "Christian Mission in the Contemporary World: A Dialogue between 1 Peter and Postcolonial Critics." Horizons in Biblical Theology 43, no. 2 (August 23, 2021): 119–45. http://dx.doi.org/10.1163/18712207-12341429.

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Abstract The modern missions movement’s relationship with colonialism has brought to light many problems with contemporary conceptions of Christian mission. For many, the Bible often becomes, in the words of Tinyiko Sam Maluleke, the “colonial text par excellence.” This paper seeks to highlight – in dialogue with postcolonial critics – how 1 Pet 2:9–17 can instead provide the foundation for a theology of mission relevant to the contemporary context. First Peter distinctively anchors Christian mission in one’s Christian identity and clarifies how that identity transforms one’s relationship to one’s culture as well as to power structures in that culture. In doing so, 1 Peter eschews a triumphalist attitude and instead embodies values shared by theorists of postcolonial mission, namely narrativity, mutuality, and humility.
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Pavao-Zuckerman, Barnet. "Rendering Economies: Native American Labor and Secondary Animal Products in the Eighteenth-Century Pimería Alta." American Antiquity 76, no. 1 (January 2011): 3–23. http://dx.doi.org/10.7183/0002-7316.76.1.3.

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While the ostensible motivation for Spanish missionization in the Americas was religious conversion, missions were also critical to the expansion of European economic institutions in the sixteenth through nineteenth centuries. Native American labor in mission contexts was recruited in support of broader programs of colonialism, mercantilism, and resource extraction. Archaeological research throughout North America demonstrates the importance and extent of the integration of Native labor into regional colonial economies. Animals and animal products were often important commodities within colonialperiod regional exchange networks and thus, zooarchaeological data can be crucial to the reconstruction of local economic practices that linked Native labor to larger-scale economic processes. Zooarchaeological remains from two Spanish missions—one in southern Arizona and one in northern Sonora—demonstrate that Native labor supported broader colonial economic processes through the production of animal products such as tallow and hide. Tallow rendered at Mission San Agustín de Tucson and Mission Nuestra Señora del Pilar y Santiago de Cocóspera was vital for mining activities in the region, which served as an important wealth base for the continued development of Spanish colonialism in the Americas. This research also demonstrates continuity in rendering practices over millennia of human history, and across diverse geographical regions, permitting formalization of a set of expectations for identifying tallow-rendered assemblages, regardless of context.
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Riyal, A. L. M. "Post-colonialism and Feminism." Asian Social Science 15, no. 11 (October 24, 2019): 83. http://dx.doi.org/10.5539/ass.v15n11p83.

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Since the 1980s, feminism and post-colonialism began to exchange and dialogue, forming a new interpretation space, that is, post-colonial feminist cultural theory. There is a very complicated relationship between post-colonialism and feminism, both in practice and theory. It was obvious that they have always been consistent as both cultural theories focus on the marginalization of the "other" that is marginalized by the ruling structure, consciously defending their interests. Post-structuralism is used to deny the common foundation of patriarchy and colonialism—the thinking mode of binary opposition. However, only in the most recent period, Postcolonialism and feminism "Running" is more "near", it is almost like an alliance. (The factor contributing to this alliance is that both parties recognize their limitations.) Furthermore, for quite some time there have been serious conflicts between these two equally famous critical theories. They have been deeply divided on issues, such as how to evaluate the third world women’s liberation, how to view the relationship between imperialism and feminism, and how to understand that colonialists use the standards of feminism to support their "civilization mission." This article has greatly benefited from the perspectives and materials of Leela Gandhi's Postcolonial Theory; A Critical Introduction.
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Dissertations / Theses on the topic "Mission and colonialism"

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Han, Kang-Hee. "Empires, missions, and education : mission schools and resistance movements in modern Korea, 1885-1919." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/17074.

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This thesis discusses the emergence of anti-Japanese resistance movements based on mission schools in Seoul and Pyongyang established by American Northern Presbyterian missionaries in turn-of-the-twentieth-century Korea. It examines how Korean elites from the schools, despite Japanese surveillance, took part in national independence activities by orchestrating diverse systematic anti-Japanese organizations at home and abroad. It is also explored how educational missionaries influenced the formation and development of Koreans’ national consciousness and anticolonial activism, thereby unveiling missionary attitudes toward Korean independence and the Japanese colonial regime. This thesis broadly explores three key issues. Firstly, this research demonstrates the subtle interplay between mission education and socio-political dimensions of Korea in the imperialist milieu of East Asia. This issue pays particular attention to hegemonic contest between American missionaries and Japanese colonialists over mission schools, emerged in the imperialist landscape of Western powers. This study traces how the unique but mutually incompatible projects of evangelization and colonization pursued by missionaries and colonialists respectively encountered in a site of mission education. It is also important to note the clash between American democratic ideas and Japanese values, each in their own way trying to civilize the Koreans. Secondly, this study illuminates the connection between Koreans’ expectation of mission education amidst foreign imperialist threats to Korea and their collective vision of making a sovereign nation. Especially, pro-Protestant Korean reformers attributed Korea’s inability to check the imperialist intrusion to Confucian civilization and sinocentrism deeply rooted in Korea. Therefore, under an epoch-making slogan of ‘civilization and enlightenment’, the reformers sought modern Western elements derived from mission education in order to protect Korea from imperialism and simultaneously to develop it into a strong ‘civilized’ nation. For them, mission schools were not simply religious institutions for evangelism, but incubators to produce national leaders for Korean independence and restoration of sovereignty by diffusing liberating knowledge and patriotic sentiment throughout Korea. Mission education thus had multiple objectives and roles in a particular historical condition of Korea. Lastly, this thesis considers the anticolonial discourse and praxis of mission-educated Koreans during Japan’s early colonial era of Korea. The modernizing vision of Korean reformers flowed into the curricula and contents of mission education, Korean students imbibing Western concepts such as democracy, equality, and freedom related to Korean nationalism. This intellectual interaction imbued the students with critical consciousness reflecting their colonial reality, leading them to form anti-Japanese organizations intended to subvert the colonial regime. The anticolonial activism of Korean students reinforced the tense interaction between missionaries and colonialists. The principle of political non-interventionism taken by the missionaries crumbled away when the students engaged in anti-Japanese movements, and the missionary involvement in colonial politics resulted in the colonialists’ policies to eliminate missionary power in mission education. Observing the advent of anticolonial activism in mission schools, this research elucidates the unintended missionary links with Korean resistance movements against Japanese colonialism and for Korean independence.
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Smith, Kenneth. "The American “Civilizing Mission:” The Tuskegee Institute and its Involvement in African Colonialism." Thesis, Kansas State University, 2018. http://hdl.handle.net/2097/38832.

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Master of Arts
Department of History
Andrew Orr
Many historians believe that the United States did not play a major role in the European colonial affairs of Africa. The “civilizing mission” in Africa was largely a European matter that the United States did not have any involvement in and instead stayed out of African affairs. However, this is in fact not true. Industrial education was a new way of managing and “civilizing” African populations after the global end of slavery and the archetype of industrial education was in Tuskegee, Alabama at the Tuskegee Institute. The Tuskegee Institute was the pinnacle of industrial education. Students came not just from the United States, but from around the world as well to learn a trade or improved technologies in agriculture. It allowed students to attend the school for free in exchange for working the farms at the school and general upkeep while training them to be better farmers and tradesmen. On the surface, it offered an avenue for blacks to carve their own economic path. Implicitly, however, it did not offer African Americans and Africans a path towards upward mobility as it continued to relegate them to menial labor jobs and worked within the confines of the established racial hierarchy in which blacks were not granted the same opportunities as whites, in this instance it was education. This thesis argues that the Tuskegee Institute’s (now Tuskegee University) method of industrial education became an influential model for managing the African colonies via industrial education and that the United States was thus more involved in the “civilizing mission” than previously thought. The Tuskegee Institute first ventured into Africa when it assisted the German Colonial Government in Togo in establishing industrial education which helped to develop infrastructure and modern technology in the colony. Second, I examine Tuskegee’s role in Liberia as it established the Booker Washington Institute which is still in existence today. Lastly, I illustrate the diverse effects of the Tuskegee Model of education in Africa and how it correlated to Tuskegee education in the United States and how events in both Africa and the United States led to the collapse of the Tuskegee Model.
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Byll-Cataria, Régina. "Histoire d'Agoué (République du Bénin) par le Révérend Père Isidore Pélofy." Universität Leipzig, 2002. https://ul.qucosa.de/id/qucosa%3A33593.

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This volume contains a transcription of notebooks kept by Isidore Pélofy, a member of the Society of African Missions, during his long residence in Agoué, a small town on the coast of what is today the Republic of Bénin, close to the border with Togo. Pélofy's notes, apparently written in the 1930s and 1940s upon the basis of oral information, church records and published accounts, cover mainly the period between the founding of Agoué in 1821 and the introduction of French colonial rule in the 1880s, although some information from the colonial period is also included. This critical edition is particularly valuable as a source on African families originating from Brazil, Cuba and Sierra Leone.
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Nascimento, Analzira. "MISSÃO E ALTERIDADE: DESCOLONIZAR O PARADIGMA MISSIOLÓGICO." Universidade Metodista de São Paulo, 2013. http://tede.metodista.br/jspui/handle/tede/278.

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Made available in DSpace on 2016-08-03T12:19:30Z (GMT). No. of bitstreams: 1 Analzira Pereira do nascimento.pdf: 1186645 bytes, checksum: f062a256037924e2607d872cd8742fad (MD5) Previous issue date: 2013-09-27
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Throughout history the Church has adopted evangelizing practices which consolidated a mission paradigm that became tightly influenced by colonialist expansion enterprises. As from sixteenth century took place an embranchment with the Reformation, although this draft also failed to break away colonial logic. We have gone along with this pattern trajectory as affected by puritanism and pietism, in addition to illuminist ideas retouching, it comes to be formatted at United States of America generating a missionary paradigm dominant protestant. In meeting the other , we support that the Church, zealous with fulfilling expansion programs, continues to play the same colonialist logic of domination that reinforces the denial of "other" identity. The first chapter depicts the socio-cultural and epistemological paradigmatic crisis which also has affected contemporary missionary movement due to the mismatch amidst strategies used by the church and the fresh requests and challenges presented by the world. The second chapter demonstrates the missionary movement journey throughout history highlighting the events that would contribute for missionary paradigm setting; the third chapter follows its trajectory after the Reformation and how it became the dominant model at USA. Lastly chapter four introduces a reflection on a new way of thinking about mission proposing a dialogical decolonized missiology.
A igreja, no decorrer da História, adotou práticas evangelizadoras que foram sedimentando um paradigma de missão que veio a ser fortemente marcado pelos empreendimentos de expansão colonialista. A partir do século XVI, uma bifurcação é feita com a Reforma, mas este projeto também não consegue fugir da lógica colonial. Acompanhamos a trajetória deste modelo que, influenciado pelo puritanismo e o pietismo, e com o retoque das ideias iluministas, vem a ser formatado nos Estados Unidos da América, dando origem ao paradigma missionário protestante dominante. Sustentamos que a igreja, em seus encontros com o outro , zelosa por cumprir programas de expansão, continua a reproduzir a mesma lógica colonialista de dominação que reforça a negação da identidade do outro . O primeiro capítulo retrata a crise paradigmática sociocultural e epistemológica que também afetou o movimento missionário contemporâneo em virtude do descompasso entre estratégias usadas pela igreja e as novas demandas e desafios que o mundo apresenta. O capítulo dois mostra a caminhada do movimento missionário através da História, destacando os eventos que viriam contribuir para a configuração do paradigma de missão. O capítulo três acompanha a sua trajetória protestante depois da Reforma e como ele se tornou o modelo dominante nos EUA. Finalmente, o capítulo quatro traz a reflexão a respeito de um novo jeito de pensar a missão, propondo uma missiologia dialógica descolonizada.
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Duarte, Letícia. "Reduções do século XXI : o papel de uma missão católica na reprodução de relações coloniais tardias : o caso de Mangunde, Moçambique." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2013. http://hdl.handle.net/10183/96148.

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Este trabalho analisa o papel social de uma Missão católica localizada em Mangunde, no interior de Moçambique, a partir do discurso de alunos e missionários. O interesse central é investigar o contexto comunicacional vigente na Missão e que condicionamentos ele impõe aos envolvidos. Por meio da análise do discurso de 20 religiosos e estudantes vinculados à Missão, o trabalho buscará compreender desde as motivações que levam a comunidade local a aderir às regras impostas até as consequências relatadas em suas trajetórias a partir da experiência, além de detectar eventuais contradições entre o discurso e a prática observadas no dia a dia da Missão. A hipótese central é que, apesar de realizar um trabalho humanitário importante, a Missão atua em reforço a relações coloniais, ao propor a substituição dos valores locais por valores e crenças vinculados à cultura ocidental católica. E que esse reforço se dá com a participação ativa dos colonizados, que se submetem às condições impostas em troca da satisfação de necessidades imediatas e crença em melhores perspectivas de futuro, configurando o que denominamos neste estudo como racionalidade cínica.
This work examines the social role of a Catholic Mission located in Mangunde, Mozambique, from the speech of students and missionaries. The main concern is to investigate the current communication context in Mission and and what kind of constraints it imposes to the people involved. By the discourse analysis of 20 students and religious people seeks to the Mission, the work will seek to understand the motivations that lead the local community to adhere to the rules imposed until the effects reported in trajectories based on personal experience, besides detect possible inconsistencies between discourse and practice observed over the mission's everyday life. The main hypothesis is although accomplishing a major humanitarian work, the Mission reinforces the colonial bonds, proposing the replacement of local values by standards and beliefs related to catholic western culture. And this reinforcement becomes possible by colonized people's active participation, once they accept the imposed conditions in exchange for immediate needs satisfaction and they believe in a better future perspective. It configures what we call in this study "cynical rationality".
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Thorsjö, Olof. "Den inhemska andra : Svenska prästers bilder av samer från 1600-talets mission till den så kallade Lappmarken." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-46380.

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This study aims to unfold and explain the historical Swedish view upon the Samic people. The fundamental question asked is: ”In which manner, or manners, are the Samic people in the so called Lappmarkerna portrayed by Swedish missionaries during the 17th century? The study makes use of five Swedish missionaries’ written accounts of their travels in Lappmarkerna during the 17th century. The primary sources are examined through a hermeneutic method and the results are analyzed from a postcolonial theoretical framework based mostly on Edward Said’s Orientalism and Ania Loomba’s Colonialism/postcolonialism. The results unfold a view of the Samic people as indeed something other than the rest of the Swedes. The Samic people were described as cowardly, lazy, small in stature, not particularly strong, vigorous, fairly intelligent, disgraceful in the context of trade and very skilled with a bow and at hunting in general, but lacking any inclination towards war. The view of the Samic people as the other is however mostly not based on a suggestion that there were any ontological differences between the Samic people and the Swedes. On the contrary, the described differences were mostly ascribed to historical and cultural causes. It’s plausible that the explanation for the limited claims about any fundamental differences is found in the Swedish missionaries’ purpose of producing accounts of their travels. The Swedish missionaries were probably inclined to emphasize the basic similiarities in order to establish that the Samic people were possible to convert to Christianity as well as foster into becoming proper Swedish subjects.
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Augusto, Asaf Cassule Noé. "The impact of persecution (1950-1974) upon the Igreja Evangelical Congregacional in Angola : a church-historical study / Asaf Cassule Noe Augusto." Thesis, North-West University, 2009. http://hdl.handle.net/10394/4308.

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Sadia, Antoine. "La transposition du discours sur le colonialisme et la révolution dans les drames de Heiner Müller « la mission souvenir d’une révolution », « Germania, mort à Berlin » et de Bernard B. Dadié « Béatrice du Congo » et « Iles de tempête » dans les années 70." Thesis, Université de Lorraine, 2017. http://www.theses.fr/2017LORR0386/document.

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Ce travail partira d’abord d’une problématisation de la notion d’histoire universelle dont découlerait un comparatisme lisse et sans histoire lié à une forme d’imagologie schématique qu’il s’agira d’éviter. C’est sur cette base critique que s’élaborera une réflexion générale sur le lien entre histoire littéraire et colonialisme dans le sens également des réflexions de Pierre Halen. Il visera ensuite à une analyse scrupuleuse des textes d’une part tels que pris dans leur tradition esthétique respective (Heiner Müller comme représentant tardif d’une forme de théâtre propre à l’espace occidental, avatar du modèle aristotélicien, Bernard B. Dadié représentant d’une forme de théâtre de type populaire dont le thème majeur est la satire sociale) et donc lus relativement à un échange dialectique avec les conditions matérielles de leur production. On prendra en compte l’héritage dans lequel s’inscrivent ces textes ainsi que les mises en scène des textes. Puis, il visera à une lecture intrinsèque de ces textes où la sémioticité d’une part, la discursivité d’autre part serviront à mettre en évidence non seulement des modèles imagologiques mais encore des croisements possibles entre le discours dramatique et le discours idéologique ou philosophique ambiant mais aussi intrinsèquement à l’œuvre des auteurs, le carrefour reliant ces œuvres à d’autres genres (tels que pour Dadié, le reportage) On recourra aux catégories de Goldmann pour la sémioticité (en conscience de leurs limites) et de Maingueneau, entre autres, pour la discursivité. La question sera de savoir quelle lecture du colonialisme est reprise par les auteurs (lien à l’Aufklärung et au marxisme pour Müller posant la question d’un colonialisme fantasmé ; lien à la Négritude et à l’affranchissement de l’Afrique des nouvelles formes de colonialisme et du néocolonialisme ainsi que d’autres théories plus contemporaines pour Dadié). Le corpus comprendra certes principalement deux pièces de chaque auteur (Der Auftrag: Erinnerung an eine Revolution, Germania Tod in Berlin de Heiner Müller et Béatrice du Congo et Iles de tempête de Bernard B. Dadié), mais ne négligera pas de recourir pour préciser le regard à d’autres textes dramatiques ou théoriques de chacun des auteurs
This work will begin with a problematization of the notion of universal history from which a smooth and historyless comparatism would flow, linked to a form of schematic imagery that should be avoided. It is on this critical basis that a general reflection will be elaborated on the link between literary history and colonialism in the sense also of the reflections of Pierre Halen. It will then aim at a scrupulous analysis of the texts on the one hand as taken in their respective aesthetic traditions (Heiner Müller as a late representative of a theater form in Western space, the avatar of the Aristotelian model, Bernard B. Dadie representing of a form of theater of popular type whose major theme is social satire) and therefore read relatively to a dialectical exchange with the material conditions of their production. We will take into account the legacy of these texts as well as the staging of texts. Then, it will aim at an intrinsic reading of these texts where the semiocity on the one hand and the discursity on the other hand…On the other hand, the Goldman categories are used for semiocity… and Maingueneau’s among others for the discursity. The question will be which reading about colonialism is taken up by the authors ( link to Enlightenment and to Marxism for Müller posing the question of a fantasy colonialism; link to Negritude and Africa’s liberation from colonialism forms and neocolonislism and from other more contemporarary theories as well (for Dadié). The corpus will mainly include two plays belonging to each author (Der Auftrag: Erinnerung an eine Revolution…)… but not neglecting to resort to other dramatic texts pertaining to each author
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Paone, Martina. "From Civilising Mission to Civilian Power: Rethinking EU Peacebuilding from a Postcolonial Perspective." Doctoral thesis, Universite Libre de Bruxelles, 2018. https://dipot.ulb.ac.be/dspace/bitstream/2013/278921/4/phd.pdf.

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This research intends to explore the reverberations of the colonial experience in the European Union (EU) peacebuilding policy-making towards the Democratic Republic of Congo (DRC). In particular, it aims at reconstructing the link between the European colonial past and the EU, in order to address to what extent such historical heritage is manifested in the discursive practices of EU peacebuilding policy-making towards the Democratic Republic of Congo.Thus, the thesis seeks to answer to the following research question: “How does the EU address the European colonial legacy in peacebuilding policy-making towards the Democratic Republic of Congo?” To do so, the research position itself in a critical conversation with EU Studies and Postcolonial Studies, and mobilises Discourse-Historical Approach influenced by Colonial Discourse Theory as a methodological tool. After having gathered interviews with EU Officials working on peacebuilding policies, having conducted archival research in the Historical Archives of the European Union and having undertaken participant observation at the European External Action Service, the results of this research are mainly twofold. Firstly, this study shows that within EU peacebuilding policy-makers the colonial legacy is hardly addressed. Yet, the EU relies on a dehistoricised regime where selective historical events are mobilised to the objective of legitimising EU peacebuilding actions. Secondly, the research identifies discursive strategies that reproduce colonial discourses in EU peacebuilding policy-making. These strategies, mainly based on racial stereotypes, connote an unchanging order based on a fixed donor/recipient binary. Such pervasive discourses tend to perpetuate dependency, instead of reaffirming an independent peace process that is supposed to be the final goal of EU peacebuilding policies.
Doctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished
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Brammer, Birgit. "Adele Steinwender : observations of a German woman living on a Berlin mission station as recorded in her diary." Diss., Pretoria : [s.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-08202008-173954/.

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Books on the topic "Mission and colonialism"

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Colonialism and Christian mission: Postcolonial reflections. Delhi: Indian Society for Promoting Christian Knowledge, 1993.

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Jerónimo, Miguel Bandeira. The 'Civilising Mission' of Portuguese Colonialism, 1870-1930. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137355911.

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Mission, colonialism, and liberation: The Lutheran Church in Namibia, 1840-1966. Windhoek, Namibia: New Namibia Books, 1997.

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International influences and Baptist mission in West Cameroon: German-American missionary endeavor under international mandate and British colonialism. Leiden: E.J. Brill, 1993.

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God's empire: Religion and colonialism in the British World, c.1801-1908. Cambridge: Cambridge University Press, 2011.

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Theravada Buddhism and the British encounter: Religious, missionary and colonial experience in nineteenth century Sri Lanka. New York: Routledge, 2006.

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Colonialismo missionario. Roma: Aracne editrice S.r.l., 2014.

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Flores, Moacyr. Colonialismo e missões jesuíticas. 2nd ed. Porto Alegre, R.S: Nova Dimensão, 1986.

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9

La France au Cameroun, 1916-1939: Colonialisme ou mission civilisatrice? Paris: L'Harmattan, 2002.

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Pandian, M. S. S. Colonialism, nationalism and legitimation: An essay on Vaikunda Swamy cult, Travancore. Madras: Madras Institute of Development Studies, 1991.

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Book chapters on the topic "Mission and colonialism"

1

Paras, Andrea. "Missionaries and the civilizing mission in British colonialism." In The Two Worlds of Nineteenth Century International Relations, 25–42. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315180557-2.

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McLisky, Claire. "(En)gendering Faith?: Love, Marriage and the Evangelical Mission on the Settler Colonial Frontier." In Studies in Settler Colonialism, 106–21. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230306288_8.

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Jerónimo, Miguel Bandeira. "Between Benevolence and Inevitability: The ‘Civilising Mission’ of Portuguese Colonialism." In The 'Civilising Mission' of Portuguese Colonialism, 1870-1930, 11–37. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137355911_2.

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Jerónimo, Miguel Bandeira. "Bibles, Flags and Transnational Loyalties: Educating Empires." In The 'Civilising Mission' of Portuguese Colonialism, 1870-1930, 109–33. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137355911_5.

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Jerónimo, Miguel Bandeira. "New Methods, Old Conclusions: The Ross Report." In The 'Civilising Mission' of Portuguese Colonialism, 1870-1930, 134–94. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137355911_6.

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Jerónimo, Miguel Bandeira. "Conclusion." In The 'Civilising Mission' of Portuguese Colonialism, 1870-1930, 195–98. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137355911_7.

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Jerónimo, Miguel Bandeira. "Introduction." In The 'Civilising Mission' of Portuguese Colonialism, 1870-1930, 1–7. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137355911_1.

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Jerónimo, Miguel Bandeira. "The ‘Civilisation Guild’ and the ‘Engineers of Depression’: The Case of S. Thomé Cocoa." In The 'Civilising Mission' of Portuguese Colonialism, 1870-1930, 38–76. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137355911_3.

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Jerónimo, Miguel Bandeira. "‘Redemptive Labour’ and the Missionaries of the Alphabet." In The 'Civilising Mission' of Portuguese Colonialism, 1870-1930, 77–106. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137355911_4.

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Fernández, Victor M. "The Jesuit Mission to Ethiopia (1557–1632) and the Origins of Gondärine Architecture (Seventeenth–Eighteenth Centuries)." In Archaeologies of Early Modern Spanish Colonialism, 153–73. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-21885-4_7.

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