To see the other types of publications on this topic, follow the link: Mission and colonialism.
Dissertations / Theses on the topic 'Mission and colonialism'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 34 dissertations / theses for your research on the topic 'Mission and colonialism.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
Master of ArtsDepartment 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.
3
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.
Full textAbstract:
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.
4
Nascimento, Analzira. "MISSÃO E ALTERIDADE: DESCOLONIZAR O PARADIGMA MISSIOLÓGICO." Universidade Metodista de São Paulo, 2013. http://tede.metodista.br/jspui/handle/tede/278.
Full textAbstract:
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: 2013-09-27Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
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.
5
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.
Full textAbstract:
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".
6
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.
Full textAbstract:
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.
7
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.
Full text
8
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.
Full textAbstract:
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 auteursThis 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
9
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.
Full textAbstract:
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
10
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/.
Full text
11
PINCHETTI, ANNA LISA. "PER MISSIONE E PER INTERESSE. IL DISCORSO COLONIALE IN FRANCIA DURANTE LA TERZA REPUBBLICA." Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6227.
Full textAbstract:
La tesi intende analizzare l’idea coloniale in Francia durante la Terza Repubblica, le modalità attraverso cui essa veniva veicolata e gli argomenti con cui l’espansione veniva giustificata. Dopo un’introduzione storica, la ricerca si concentra sulle diverse “voci” che concorsero alla promozione e propaganda coloniale. Vengono analizzati il contributo dei diversi attori – primo fra tutti il “parti colonial” - che parteciparono a sostenere le motivazioni dell’espansione, oltre alle modalità e ai canali utilizzati, in un contesto in cui l’opinione pubblica era restia ad affezionarsi e a comprendere la necessità di un impero. La parte successiva si concentra sui contenuti del discorso di giustificazione e motivazione dell’imperialismo francese, tramite il richiamo di alcuni teorici e politici del periodo e dei principali temi -economici, politici e umanitari (la cd. “mission civilisatrice”) - evocati in tale contesto. L’ultimo capitolo è dedicato in modo particolare alla diffusione della cosiddette “scienze coloniali” e alla creazione, influenzata dall’esigenza di formare i futuri amministratori coloniali, di cattedre o sezioni coloniali negli istituti di studi superiori. E’ possibile in tal modo individuare un collegamento tra diversi gruppi ed entità operanti nel campo politico, economico e scientifico e, attraverso l’analisi degli appunti dei corsi, esaminare in che modo l’idea coloniale fosse trasmessa in tale ambito.The research aims at analyzing the colonial idea in France during the Third Republic, the different ways it was conveyed and the main themes adopted to justify the colonial expansion. After a first historical overview, the second chapter focuses on the different actors that contributed in promoting the colonies and the colonial propaganda (above all the “parti colonial”), in a context in which the majority of the French citizens seemed not really interested in supporting the colonial empire nor in understanding its needs and methods. Subsequently, the research analyzes the different themes the supporters of the French colonial movement adopted to justify the need of a colonial empire at the economic, political and “humanitarian” levels. The last chapter is focused on the diffusion of the “colonial sciences” and the creation of ad hoc colonial sections or schools aimed at training the future colonial administrators. The analysis highlights the links between the different actors of the political, economic and scientific circles. Also, thanks to the exam of the student’s notes it is possible to see how the colonial idea was conveyed in this field.
12
Ngando, Blaise Alfred. "La présence française au Cameroun (1916-1959) : colonialisme ou mission civilisatrice ?" Aix-Marseille 3, 2006. http://www.theses.fr/2006AIX32040.
Full textAbstract:
De 1916 à 1959, la France a administré le Cameroun. Quelle a été la véritable portée de sa présence dans ce Territoire d’Afrique ? Colonialisme ou mission civilisatrice ? Tel est l’objet de cette thèse qui analyse la complexité de l’action française oscillant entre les idées généreuses de la République et l’obsession impériale. Il en ressort que la résistance française au mouvement indépendantiste camerounais a exagérément occulté l’apport de la France à la construction d’un Etat moderne, en tout cas différent des sociétés politiques du « Cameroun précolonial ». Si, entre 1916 et 1946, les mesures ségrégationnistes ont sensiblement contredit la « mission civilisatrice » et nourri le « colonialisme », la permanence de l’idéologie impériale a durablement inscrit le Cameroun dans le sillage de la civilisation occidentale. Quoique paternaliste, la France y a introduit ses principes et ses valeurs de droit. Près d’un demi-siècle après l’indépendance, le Code civil français demeure – avec certaines influences de la Common law - la base du système judiciaire camerounais. Comme dans l’ensemble de l’Afrique postcoloniale, le Cameroun est resté assez largement défavorable à l’étude du droit traditionnel considéré comme un obstacle au progrès. L’hégémonie des droits européens prolonge, par conséquent, le processus d’acculturation amorcé depuis la période coloniale. Malheureusement, cela a l’inconvénient de rendre les Camerounais étrangers à eux-mêmes en occultant la richesse de leur altérité. A l’heure où le « Continent noir » peine à trouver sa place dans la mondialisation libérale, son défi est de bâtir sa propre voie en puisant dans son héritage traditionnel, mais aussi dans les apports de la « mission civilisatrice » qui s’y sont irrévocablement greffés et sont désormais siens. Ainsi remettra-t–il en marche l’horloge de son histoire et pourra-t-il redevenir l’instrument de son propre destinFrom 1916 to 1959 France managed Cameroun. Which was the true range in this territory of Africa? Colonialism or civilizing mission? Such is the object ofthis thesis which analyzes the complexity of the French action oscillating between the generous ideas of the republic and imperial obsession. F, between 1916 and 1946, segregationist measurements appreciably have objected the civilizing mission and nourishes colonialism, the permanence of the imperial ideology durably registered Cameroun in the wake of Western civilization. No matter what paternalist France introduced there its principles and its values of right. As in the post-colonial whole of Africa, Cameroun remained rather largely unfavourable being studied of the traditional right considered as an obstacle to progress. The supremacy of the Europeens rights prolongs consequently the process of acculturation started since the colonial period. Unfortunately that has the disadvantage of making the Cameronians foreign to themselves by occulting the richness of their otherness. Ln the hour or Africa pains to find its place in liberal universalization its challenge is to build its own way while drawing from its traditional heritage but also from the contributions of the civilizing mission which are from now on his
13
Choplin, Cédric Denis Gwendal. "La représentation des peuples exotiques et des missions dans Feiz ha Breiz (1865-1884)." Rennes : Université Rennes 2, 2009. http://tel.archives-ouvertes.fr/tel-00370510/fr.
Full text
14
Purcell, William F. "Representing missions : Christianity and colonialism in fiction by Joyce Cary, Elspeth Huxley, Chinua Achebe and Ngugi wa Thiong' o." Thesis, University of Kent, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.396915.
Full text
15
Lake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850." University of Sydney, 2008. http://hdl.handle.net/2123/3983.
Full textAbstract:
Doctor of PhilosophyThis thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details their significance in early colonial Australia. This thesis also considers the ways in which colonists’ Protestant values mediated their engagement with their surrounds and informed their behaviour towards the land and its indigenous inhabitants. It demonstrates that leading Protestants asserted and acted upon their particular values for industry, order, mission and biblicism in ways that contributed to the transformation of Aboriginal land. From the physical changes wrought by industrious agricultural labour through to the spiritual transformations achieved by rites of consecration, their specifically Protestant values enabled Britons to inhabit the land on familiar material and cultural terms. The structural basis for this study is provided by thematic biographies of five prominent colonial Protestants: Richard Johnson, Samuel Marsden, William Grant Broughton, John Wollaston and John Dunmore Lang. The private and public writings of these men are examined in light of the wider literature on religion and colonialism and environmental history. By delineating the significance of Protestantism to individual colonists’ responses to the land, this thesis confirms the trend of much recent British and Australian historiography towards a more religious understanding of the eighteenth and early nineteenth centuries. Its overarching argument is that Protestantism helped lay the foundation for colonial society by encouraging the transformation of the environment according to the colonists’ values and needs, and by providing ideological support for the British use and occupation of the territory. Prominent Protestants applied their religious ideas to Australia in ways that tended to assist, legitimate or even necessitate the colonisation of the land.
16
Girard, Max. ""La Grande Emotion". La mise en scène des missions chrétiennes dans les expositions coloniales et universelles : France - Belgique. 1897 - 1958." Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE3010.
Full textAbstract:
La France et la Belgique organisent plusieurs expositions coloniales internationales et universelles de la fin du XIXe siècle à 1958. Ces deux puissances coloniales y développent une propagande multiforme pour justifier leurs « missions civilisatrices ». Les missionnaires catholiques et protestants participent à ces grandes fêtes. La consultation d’archives des congrégations religieuses (Spiritains, Jésuites…), de l’œuvre de la Propagation de la Foi, de fonds publics français, belges, suédois et du Saint-Siège permet de comprendre comment s’organisent les missionnaires pour participer à ces expositions en France et en Belgique. De l’exposition de 1897 (Tervuren) à celles de 1935 et 1958 (Bruxelles), en passant par Paris 1900, 1931 et 1937, les missionnaires s’exposent dans des pavillons qui s’agrandissent pour devenir de véritables complexes architecturaux. Les vecteurs de la mise en scène changent et s’adaptent : les objets « indigènes » sont délaissés au profit de dioramas, de statistiques stylisées et de cartes lumineuses. L’architecture du pavillon est en elle-même un discours comme le prouve le pavillon des missions catholiques de 1931. A travers ces évolutions de la mise en scène, ce sont des changements dans les représentations missionnaires du monde qui s’observent : les colonisés et leurs cultures sont de plus en plus valorisés et le lien avec la colonisation moins affirméFrance and Belgium organised several international and colonial exhibitions, as well as universal exhibitions or World Fairs, from the end of the 20th century to 1958. Through these world exhibitions, these two great colonial powers developed various forms of propaganda to account for their “civilizing missions”. Protestant and catholic missionaries took part in those great celebrations. By reading and working on archives of religious congregations such as the congregation of the Holy Spirit, The Jesuit, and the oeuvre de la Propagation de la Foi, but also the French, Belgian and Swedish national archives and the Holy Sea archives, I was able to understand how the missionaries organized themselves to take part in those exhibitions in France and Belgium. The missionaries organised exhibitions in ever growing pavilions which would become huge architectural complexes, from the 1897 exhibition (taking place in Tervuren) to the 1935 and 1958 exhibitions (taking place in Brussels), not forgetting the 1900, 1931 and 1937 Paris exhibitions. The way missionaries staged their work changed and evolved. Indeed, “indigenous” artifacts were gradually less displayed and missionaries used dioramas, stylish statistics and lit-up maps instead. The architecture of the pavilion was in itself telling, a good example of this being the 1931 pavilion of the Catholic missions. The way missionaries staged their exhibitions reflected the changes in their worldview. The colonized populations and their cultures were more and more emphasized, while the link with the colonization was less and less asserted and straightforward
17
Vogt, Albert William. ""Trust yourself to God" : Friar Francisco Pareja and the Franciscans in Florida, 1595-1702." [Tampa, Fla] : University of South Florida, 2006. http://purl.fcla.edu/usf/dc/et/SFE0001522.
Full text
18
Cabranes, Amaia. "L'espace, les hommes et la frontière : les missionnaires du Nord de la Nouvelle-Espagne au XVIIe siècle." Thesis, Paris 10, 2009. http://www.theses.fr/2009PA100080/document.
Full textAbstract:
Au XVIIe siècle l’avancement conquérant des Espagnols se heurta au nord de la Nouvelle-Espagne à la résistance des terres et des hommes. Les vastes espaces septentrionaux se consolidèrent alors comme des régions de frontière : les plus lointaines étaient à peine explorées, celles situées plus près des centres de colonisation furent progressivement, mais de manière précaire, intégrées à la monarchie. Au cours du siècle, les missionnaires, notamment franciscains et jésuites, jouèrent un rôle très actif dans le processus d’appropriation de ces marges : en tant qu’explorateurs, évangélisateurs et colonisateurs au service du roi, ils s’insérèrent graduellement dans les espaces du septentrion. Tout d’abord, il fut nécessaire d’imaginer les contrées qui restaient inconnues – la Californie, le Nouveau Mexique : à partir d’une amalgame de mythes et de savoirs à la double origine, européenne et indienne, les religieux dressèrent des cartes et des rapports représentant ces régions convoitées. Avec le passage du temps, la composante américaine desdites représentations s’accentua. Parallèlement, pendant le processus d'incorporation de la Nouvelle-Biscaye, la Compagnie de Jésus y articula un réseau de missions afin de christianiser-« civiliser » les populations et d’occuper les territoires toujours réfractaires à la conquête. Les religieux durent ainsi adapter leurs stratégies d’appropriation aux caractéristiques de l’espace. Enfin, les frontières du Nord génèrent des conditions de vie difficiles pour les missionnaires qui furent parfois découragés de leur travail et conduits vers des comportements peu orthodoxes du point de vue religieuxIn the XVIIth century, the conquering advance of Spaniards was met by resistance from territories and men in the north of New Spain. The vast septentrional reaches were then consolidated as frontier regions, as the most remote areas were barely explored, while regions located closer to settlement centers were progressively, yet precariously, integrated to monarchy. In the course of the century, missionaries, especially Franciscans and Jesuits, played a very active role in the appropriation process of border regions. As explorers, evangelists and colonizers for the King of Spain, they gradually settled in the septentrional regions. At first, it was necessary to imagine unknown reaches: California, New Mexico. Picking from a set of myths and knowledge with a dual – European and Native American – origin, the priests drew up maps and reports of the coveted areas. As time passed, representations showed increased American influence. In parallel, as integration of New Biscay progressed, the Company of Jesus articulated a network of missions with the objective to christianize – “civilize” – populations and occupy the territories that resisted conquest. The missionaries had to adapt their appropriation strategies to land characteristics. Finally, missionaries had to face difficult life conditions at the northern frontiers, and were at times disheartened in their work and lapsed into rather unorthodox behaviors from a religious point of view
19
Choplin, Cédric. "La représentation des peuples exotiques et des missions dans Feiz ha Breiz (1865-1884)." Phd thesis, Université Rennes 2, 2009. http://tel.archives-ouvertes.fr/tel-00370510.
Full textAbstract:
Feiz ha Breiz était un hebdomadaire catholique et monarchiste entièrement rédigé en breton et publié sous le patronage de l'évêque de Quimper. Cet organe de presse s'inscrit dans le mouvement des Semaines Religieuses mais s'en différencie partiellement par la multitude des sujets qui y sont traités. Ainsi, pendant 19 ans (1865-1884), ce journal nous offre sa vision d'un monde en pleine mutation avec le développement de la société industrielle, scientifique et démocratique mais aussi le formidable essor des missions catholiques et la reprise de l'expansion coloniale française qui amènent ce journal à présenter des populations jusque-là inconnues à ses lecteurs. Héritiers de la tradition chrétienne, les rédacteurs de Feiz ha Breiz doivent se positionner face aux théories scientifiques évolutionnistes et racialistes développées par des savants majoritairement républicains et athées. Combattue en Europe, l'Eglise se développe outre-mer durant cette période et les missionnaires sont les instruments héroïques de l'annonce de l'Évangile et par conséquent du salut de millions d'âmes. En montrant la barbarie des peuples infidèles, Feiz ha Breiz entend démontrer la véracité de l'axiome « hors de l'Eglise, point de salut » et mettre en évidence les périls qui guettent l'Europe chrétienne si elle se détourne de l'Eglise. La période de Feiz ha Breiz étant aussi celle où la France du Second Empire et de la IIIe République commence à se tailler un empire colonial, ce journal ne manque donc pas de nous éclairer sur « l'alliance du sabre et du goupillon », pour reprendre une formule célèbre.
20
Fiorotti, Silas André. "CONHECER PARA CONVERTER OU ALGO MAIS?: LEITURA CRÍTICA DAS ETNOGRAFIAS MISSIONÁRIAS DE HENRI-ALEXANDRE JUNOD E CARLOS ESTERMANN." Universidade Metodista de São Paulo, 2012. http://tede.metodista.br/jspui/handle/tede/236.
Full textAbstract:
Made available in DSpace on 2016-08-03T12:19:13Z (GMT). No. of bitstreams: 1
SILAS ANDRE FIOROTTI.pdf: 3733347 bytes, checksum: f4c616e7fb536e42b73032c93af55dcb (MD5)
Previous issue date: 2012-03-15Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Colonialism produced several speeches about local cultures, and the discourse of the missionaries is one of its variants and, in turn, are included in this speech the missionary ethnographies. We present a critical reading of two missionary ethnographies produced in Portuguese colonies, the territories of Angola and Mozambique. The first, entitled Usos e costumes dos bantos: a vida duma tribo sul-africana [The Life of South African Tribe], by Henri-Alexandre Junod (1863-1934); the second entitled Etnografia do sudoeste de Angola [The Ethnography of Southwestern Angola], by Carlos Estermann (1896-1976). We problematize the relationship between the missionary action, the Portuguese colonialism and local cultures of these territories of Angola and Mozambique, through the analysis of these missionary ethnographies. These ethnographies, besides presenting the richness of life forms of native societies, signal as they conducted the negotiations between the missionaries in their practices and the natives.
Resumo: O colonialismo produziu diversos discursos sobre as culturas locais, sendo que o discurso dos missionários é uma de suas variantes e, por sua vez, neste discurso estão inclusas as etnografias missionárias. Apresentamos uma leitura crítica de duas etnografias missionárias produzidas nas até então colônias portuguesas, os territórios de Angola e Moçambique. A primeira, intitulada Usos e costumes dos bantos: a vida duma tribo sulafricana, cujo autor é o missionário Henri-Alexandre Junod (1863-1934); a segunda, intitulada Etnografia do sudoeste de Angola, cujo autor é o missionário Carlos Estermann (1896- 1976). Problematizamos a relação entre a ação missionária, o colonialismo português e as culturas locais dos territórios de Angola e Moçambique, através da análise destas etnografias missionárias. Destacamos que estas etnografias, além de apresentarem a riqueza das formas de vida das sociedades nativas, sinalizam como se efetivaram as negociações entre estes missionários em suas práticas de missionação e seus interlocutores nativos.
21
Chabot, Cecil. "Cannibal Wihtiko: Finding Native-Newcomer Common Ground." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/33452.
Full textAbstract:
Two prominent historians, David Cannadine and Brad Gregory, have recently contended that history is distorted by overemphasis on human difference and division across time and space. This problem has been acute in studies of Native-Newcomer relations, where exaggeration of Native pre-contact stability and post-contact change further emphasized Native-Newcomer difference. Although questioned in economic, social and political spheres, emphasis on cultural difference persists.
To investigate the problem, this study examined the Algonquian wihtiko (windigo), an apparent exemplar of Native-Newcomer difference and division. With a focus on the James Bay Cree, this study first probed the wihtiko phenomenon’s Native origins and meanings. It then examined post-1635 Newcomer encounters with this phenomenon: from the bush to public opinion and law, especially between 1815 and 1914, and in post-1820 academia. Diverse archives, ethnographies, oral traditions, and academic texts were consulted.
The cannibal wihtiko evolved from Algonquian attempts to understand and control rare but extreme mental and moral failures in famine contexts. It attained mythical proportions, but fears of wihtiko possession, transformation and violence remained real enough to provoke pre-emptive killings even of family members. Wihtiko beliefs also influenced Algonquian manifestations and interpretations of generic mental and moral failures. Consciously or not, others used it to scapegoat, manipulate, or kill.
Newcomers threatened by moral and mental failures attributed to the wihtiko often took Algonquian beliefs and practices seriously, even espousing them. Yet Algonquian wihtiko behaviours, beliefs and practices sometimes presented Newcomers with another layer of questions about mental and moral incompetence. Collisions arose when they discounted, misconstrued or asserted control over Algonquian beliefs and practices. For post-colonial critics, this has raised a third layer of questions about intellectual and moral incompetence. Yet some critics have also misconstrued earlier attempts to understand and control the wihtiko, or attributed an apparent lack of scholarly consensus to Western cultural incompetence or inability to grasp the wihtiko.
In contrast, this study of wihtiko phenomena reveals deeper commonalities and continuities. They are obscured by the complex evolution of Natives’ and Newcomers’ struggles to understand and control the wihtiko. Yet hidden in these very struggles and the wihtiko itself is a persistent shared conviction that reducing others to objects of power signals mental and moral failure. The wihtiko reveals cultural differences, changes and divisions, but exemplifies more fundamental commonalities and continuities.
22
Duteil, Simon. "Enseignants coloniaux : Madagascar, 1896-1960." Le Havre, 2009. http://www.theses.fr/2009LEHA0029.
Full textAbstract:
Sur l’ensemble de la période de colonisation française de Madagascar, des milliers de personnes travaillent dans l’enseignement colonial officiel avec le statut « d’Européen » qui les distingue des colonisés. Agents de l’État colonial, ces enseignantes et ces enseignants sont des actrices et des acteurs quotidiens du colonialisme français. L’étude de cette population enseignante, de leur entrée dans le Service de l’enseignement à leur sortie, de la composition du groupe, de leur parcours, de leur travail et de leur place dans la société coloniale permet d’aborder sous un nouvel angle la situation coloniale, en prenant en compte les complexités et les différences internes au groupe des colonisateurs. Cette histoire ne concerne pas seulement le territoire précis de Madagascar, mais éclaire en retour certains aspects de l’histoire sociale des enseignantes et des enseignants en métropole. Une approche thématique a été utilisée pour faire ressortir les points de convergences et de ruptures propres à l’ensemble des phénomènes étudiés, appuyée par des approches chronologiques pour analyser des évolutions précises, notamment concernant la perception du colonialisme et de la « mission civilisatrice », ainsi que les cas de fonctionnaires remis à disposition de la métropole. Cette étude met en évidence les divergences et les intérêts communs à ces enseignants et enseignantes, à partir des différences de professions, de statut et de sexe, mais aussi à partir de variables utilisées dans une approche prosopographique, telles que le temps de présence à la colonie, les origines géographiques ou le type d’enseignement dans lequel ces personnes travaillent (européen ou indigène)On the entire Madagascar’s French colonization period, thousands of people work in official colonial education with a "European" status which distinguishes them from the colonized. As agents of the colonial State, these teachers are daily actors of French colonialism. Studying these teachers, from the moment they enter the "Service de l'enseignement" to the one they leave, studying the group's composition, their routes, work and place in the colonial society enables to tackle colonial situation under a new point of view, taking account of the complexities and the internal differences within the colonizer's group. This history applies not only to the precise territory of Madagascar, it also clarify some aspects of teachers' social history in the metropole. A thematic approach was used in order to bring to light convergence and rupture points which belongs to the studied phenomena along with chronological approaches in order to analyse precise evolutions, in particular for the perception of colonialism and "civilizing mission" so as the cases of the state agents who were "made available again" to the metropole. This work highlights discrepancies and common interests of these teachers going from differences in the occupations, status and gender but also from variables used in a prosopographical way, like the duration of the presence in the colony, geographical origins or type of education in which they work (European or indigenous)
23
Olsson, Christian. ""Conquérir les coeurs et les esprits" ? : usages et enjeux de légitimation locale de la force dans les missions de pacification extérieures (Bosnie, Kosovo, Afghanistan, Irak ; 1996-2006)." Paris, Institut d'études politiques, 2009. http://www.theses.fr/2009IEPP0023.
Full textAbstract:
Le postulat de départ de ce travail est que l’enjeu principal des missions militaires « interventionnistes » contemporaines se trouve dans la prétention « internationale » au monopole de la violence légitime au sein de sociétés tierces. Il s’agit alors d’analyser les procédures de légitimation de cette prétention au niveau des « théâtres d’intervention ». Pour ce faire, les outils de la sociologie historique et les travaux de Foucault se révèlent être particulièrement heuristiques, nous permettant par là même d’éclairer les opérations extérieures sous un regard sociologique rarement exploré. Retraçant l’évolution des doctrines des opérations « paix », de « stabilisation » et de « contre-insurrection » mises en œuvre par les militaires américains, britanniques et français dans les Balkans, en Afghanistan et en Irak, il s’agit donc de comprendre les approches sous-jacentes au recours à la force et les modalités au travers desquelles ce dernier est légitimé aux yeux de la « population locale ». Que ce soit au travers du droit, de l’argument de l’impartialité, du maintien de l’ordre, de la protection ou de l’engagement dans des « actions civiques », ces modalités ont souvent en commun de puiser leur rationalité dans l’histoire coloniale ou dans les pratiques de type policières qui prévalent, en temps normal, à l’intérieur des Etats modernes. Pourtant, les conditions sociohistoriques et la temporalité des opérations extérieures contemporaines sont sensiblement différentes de celles desquelles les Etats modernes et les configurations coloniales ont émergé. Cela nous amène alors à mettre en exergue les limites des procédures de légitimation mobiliséesContemporary overseas military operations raise the question of how an “international” monopoly on legitimate violence can be imposed upon local societies. When looking at these operations, it is hence important to analyse the procedures through which the use of force is legitimized locally. This is what this dissertation tries to do. It draws on a theoretical perspective inspired by Foucault and historical sociology, thus allowing for a seldom explored sociological perspective on military practices. The aim, through the examination of the peace operations and counter-insurgency doctrines implemented by the US, the British and the French military in the Balkans, Afghanistan an Iraq, is to understand the implicit philosophies underlying the use of force as well as its legitimization in the eyes of the “local populations”. Be it through the argument of law, impartiality, the policing of crime or the engagement in “civic actions”, the legitimization procedures that are mobilised often draw their rationality from colonial history or from the constabulary practices that prevail inside of the modern state. The socio-historical conditions and temporalities that characterize overseas military operations are however different from those out of which the colonial and the modern state have emerged. It is hence also important to highlight the limits of the legitimization strategies that are resorted to
24
Morriello, Francesco Anthony. "The Atlantic Revolutions and the movement of information in the British and French Caribbean, c. 1763-1804." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274901.
Full textAbstract:
This dissertation examines how news and information circulated among select colonies in the British and French Caribbean during a series of military conflicts from 1763 to 1804, including the American War of Independence (1775-1783), French Revolutionary Wars (1792-1802), and the Haitian Revolution (1791-1804). The colonies included in this study are Barbados, Jamaica, Guadeloupe, Martinique, and Saint-Domingue. This dissertation argues that the sociopolitical upheaval experienced by colonial residents during these military conflicts led to an increased desire for news that was satiated by the development and improvement of many processes of collecting and distributing information. This dissertation looks at some of these processes, the ways in which select social groups both influenced and were affected by them, and why such phenomena occurred in the greater context of the 18th and early 19th century Caribbean at large. In terms of the types of processes, it examines various kinds of print culture, such as colonial newspapers, books, and almanacs, as well as correspondence records among different social groups. In terms of which groups are studied, these include printers, postal service workers, colonial and naval officials, and Catholic missionaries. The dissertation is divided into five chapters, the first of which provides insight into the operation of the mail service established in the aforementioned colonies, and the ways in which the Atlantic Revolutions impacted their service in terms of the different historical actors responsible for collecting and distributing correspondences. Chapter two looks at select British and French colonial printers, their print shops, and the book trade in the Caribbean isles during the 18th century. Chapter three delves into the colonial newspapers and compares the differences and similarities among government-sanctioned newspapers vis-à-vis independently produced papers. It uses the case of the Haitian Revolution to track how news of the slave insurrection was disseminated or constricted in the weeks immediately following the night of 22 August 1791. Chapter four examines the colonial almanac as a means of connecting colonial residents with people across the wider Atlantic World. It also surveys the development of these pocketbooks from mere astrological calendars to essential items that owners customized and frequently carried on their person, given the swathes of information they featured after the American War of Independence. The final chapter looks at the daily operations of Capuchin and Dominican missionaries in Martinique and Guadeloupe at the end of the 18th century and how they maintained their communications within the islands and with the heads of their Catholic orders in France, as well as in Rome. Overall, this project aims to fill in some of the gaps in the literature regarding how select British and French colonial residents received and dispatched information, and the effect this had in their respective Caribbean islands. It also sheds light on some of the ways that slaves were incorporated into the mechanisms by which information was collected and distributed, such as their encounters with printers, employment as couriers, and use as messengers to relay documents between colonial officials. In doing so, it hopes to encourage future discussion regarding how information moved in the British and French Caribbean amid periods of revolution and military conflict, how and why these processes changed, and the impact this had on print culture and mail systems in the post-revolutionary period of the 19th century.
25
Guérin, Mathieu. "Des casques blancs sur le Plateau des Herbes : La pacification des aborigènes des hautes terres du Sud-Indochinois, 1859-1940." Phd thesis, Université Paris-Diderot - Paris VII, 2003. http://tel.archives-ouvertes.fr/tel-00504474.
Full textAbstract:
Entre 1859 et la Deuxième Guerre mondiale, les aborigènes des hautes terres du sud de l'Indochine sont intégrés à l'Indochine française. Les sources coloniales ou khmères et des entretiens in situ montrent les transformations vécues par ces peuples sur trois échelles : une communauté mnong, le Nord-est cambodgien et le Sud indochinois. Les hameaux mnong de Bu La-Bu Gler sont intégrés au royaume du Cambodge et soumis, malgré les mouvements de résistance. Mais, ils réussissent à préserver l'essentiel de leur mode de vie, alors que les autorités coloniales et cambodgiennes s'implantent dans le Nord-est cambodgien et rompent les anciens liens établis entre les aborigènes et le royaume khmer devenu un Etat en voie de modernisation. Leurs politiques découlent de l'approche coloniale basée sur la défense de la grandeur de la France, sur la mission civilisatrice et sur les enjeux économiques.
26
Muñoz, Torreblanca Marina. "La recepción de "lo primitivo" en las exposiciones celebradas en España hasta 1929." Doctoral thesis, Universitat Pompeu Fabra, 2010. http://hdl.handle.net/10803/7450.
Full textAbstract:
En España, al igual que en el resto de países europeos a finales del siglo XIX y principios del XX, se hace exhibición de "lo primitivo": personas (indígenas procedentes de los nuevos territorios colonizados) y objetos (piezas de arte y artefactos de la cultura material de los indígenas procedentes de las colonias). Algunas de estas muestras coinciden con las primeras exposiciones organizadas en España: Exposición General de las Islas Filipinas en Madrid (1887), Exposición Universal de Barcelona (1888) y Exposición Internacional de Barcelona (1929). El presente trabajo analiza la presencia o ausencia de "lo primitivo" (personas y objetos) en los principales acontecimientos expositivos españoles, su relación con acontecimientos homónimos en otros países europeos y su posible recepción en colecciones museísticas (museos de antropología, etnología y misionales).In Spain, as in the rest of European countries at the end of the nineteenth century and beginning of the twentieth, aboriginal from the new colonized territories and "primitive" objects (art and artefacts from the material culture of the colonies) were also exhibited. Some of these events coincide with the first organized Exhibitions in Spain: General Exhibition of the Philippines Islands in Madrid (1887), Barcelona World Exhibition (1888) and Barcelona International Exhibition (1929). This work analyzes the presence or absence of "the primitive" (people and objects) in the major Spanish exhibitions, the relationship with similar events in other European countries and the possible reception in museum collections (museums of anthropology, ethnology and missionary).
27
Hayes, Stephen Tromp Wynn. "Orthodox mission methods : a comparative study." Thesis, 1998. http://hdl.handle.net/10500/16924.
Full textAbstract:
After a barren period between about 1920 and 1970, in
which there was little or no mission activity, the
Orthodox Church has experienced a revival of interest
in mission. This thesis is an examination of how
Orthodox theology and worldviews have affected Orthodox
mission methods, and account for some of the differences
between Orthodox methods and those of Western
Christians. A starting point for the study of the
Orthodox theology of mission is the ikon of the descent
of the Holy Spirit at Pentecost, which shows the
apostles gathered in the upper room with the world in
their midst. Orthodox soteriology, which sees Christ as
the conqueror of evil and death, rather than as the
punisher of sin, has led Orthodox missionaries to have
a more open approach to other cultures. A historical
survey of ways in which the Orthodox Church grew in the
past includes martyrdom, mission and statecraft,
monastic mission, and in the 20th century, the missionary
significance of the Orthodox diaspora. Even in the
fallow period, however, there was mission in the sense
that various groups of people were drawn to Orthodoxy,
sometimes through the ministry of irregularly ordained
bishops. The collapse of communist regimes in the Second
World has created many new opportunities for
orthodox mission, but has also brought problems of
intra-Christian proselytism, nationalism and viole:1ce,
and schism and stagnation in those places. As the
Orthodox Church prepares to enter the 21st century, its
worldview, which has been less influenced by the modernity
of the West, may enable it to minister more
effectively to people involved in postmodern reactions
against modernity.Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
28
Banda, Zuze Johannes. "African renaissance and missiology : perspective from mission praxis." Thesis, 2010. http://hdl.handle.net/10500/4136.
Full textAbstract:
This thesis is an endeavour to participate in the call for the African Renaissance from a missiological perspective. The study observes how the debate about this African ‗dream‘ persists in the domain of intellectuals and political leaders. It recognises as timely the opportunity to contribute theologically to the development of the renaissance concept. It also observes that ordinary people have jumped onto the African Renaissance bandwagon albeit for reasons that are mainly sentimental. Hence a two-fold appeal to protagonists of the African Renaissance movement: firstly, to be inclusive of all stakeholders especially ordinary people who should be both participants and co-beneficiaries; secondly, to consider spirituality as an indispensable factor in birthing this African ‗dream‘. To help arrive at a well-considered argument the study discusses a brief history of Africa‘s economic, social and political development. Central to this history is how the human factor, actively or inadvertently, and the natural factors have devastated the continent thus necessitating a rebirth. The study notes how especially the political economy and issues of good governance of African states are key concerns to the protagonists of the renaissance movement. It also notes the establishment of structures and policies in addressing these concerns. These interventions are hoped to improve the continent‘s image towards its global counterparts and to lift the hopes of distraught African peoples. The prospect of their success in terms of probabilities and/or perceptions is discussed and Missiologically critiqued. An overview of these endeavours has led to the observation of a lingering chasm of the absence or the apparent sidelining of African spirituality as a necessary component of the African Renaissance discourse. As a major thrust of this thesis the spiritual notion of ‗rebirth‘ is advanced. The basis for this argument lies in the ‗rebirth‘ concept that is inherent in many religions, faith formations and philosophies akin to African spirituality. It is on this understanding that a Missiological dimension is build. In introducing this spiritual dimension towards an African Renaissance a Missiological methodology of a seven pointed praxis cycle is proposed and unpacked. In deconstructing this methodology real models are presented as examples to illustrate Missiology‘s contextual life-long learning philosophy.Christian Spirituality Church History and Missiology
D. Th. (Missiology)
29
Bischoff, Richard Karl. ""Shedding their blood as the seed of faith": the Zambesi Mission Jesuits and ambivalence about modernity." Thesis, 2018. http://hdl.handle.net/10500/25994.
Full textAbstract:
The study addresses from a sociocultural-historical, in particular a missiological and
medical perspective the question if Catholic hospitals in Matabeleland, affected by the
dramatic down-turn of Zimbabwe’s economy since 2000, did whatever they could to
continue offering quality services to their patients.
It starts with a portrayal of the emergence of secular modernity in the North-Atlantic
World, as regards its view of the world as solely governed by natural laws, and of
people as capable of taking destiny into their own hands, unperturbed by spiritual
forces. The question is explored how the Christian Occident could end up there,
following its development through the Middle Ages, and its expansion by missionary
activity, by preaching the Word, but also by military force.
Next, the achievements of pre-1900 Western medicine are examined, to identify if/how
missionaries in Africa could have benefited. The study describes how professional
medicine did not become part of the early Zambesi Mission, not because of its curative
shortcomings, but for spiritual reasons, insofar as the Jesuits did not follow the
European trend to let worldly well-being take the place of eternal salvation. Vis-à-vis
their other-than-modern view of life, suffering, and (self-)sacrifice, the promises of
medicine appeared just trivial.
Submissiveness to authority, both ecclesiastical and worldly, is identified as the core
principle that informed the Jesuits’ educational approach towards Africans in all their
efforts at conversions. The missionaries thereby colluded with colonialist thinking, in not
attempting to make their pupils grow into self-confident, independent thinkers in their
own right. In this educational tradition, grafted onto a pre-modern local culture, the study
finds the reason why Zimbabwean medical staff, as managers of their clinics or
hospitals, have shown little readiness to proactively prioritise the intrinsic needs of their
institutions and push for corrective measures, prepared even to challenge their
superiors when encountering aberrations in the health system, locally as well as higher
up.
The study asks if the Church could have opted for a different educational approach,
considering the prevailing socio-economic and cultural framework conditions; finally, which options present-day Zimbabweans have to choose from, regarding their country’s
future development.Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
30
Akunda, Athanasius Amos M. "Orthodox Christian dialogue with Bayore culture." Thesis, 2010. http://hdl.handle.net/10500/6428.
Full textAbstract:
Orthodox Christianity came to the Banyore people of
western Kenya in 1942. The Banyore are Bantu speaking
people whose language belongs to the Luhya group of
languages. The Banyore live near the Uganda border; they
are thought to be related to the famous Uganda Kingdom of
Bunyoro Kitara. The first Christian missionaries among the
Banyore were Protestants who came from South Africa in
1905. . The Orthodox faith reached Bunyore in 1942,
through a Kenyan missionary from central Kenya, Bishop
George (Arthur) Gathuna, and Fr Obadiah from Uganda.
The point of note here is that the first Orthodox Christian
missionaries to introduce the Orthodox Christian faith to the
Banyore people were Kenyans. I shall examine the relation
between Orthodox Christianity and Banyore culture, and
show how Orthodox Christianity, in dialogue with the
Banyore people, became indigenised in Bunyore culture.
Thus Orthodox Christians in Bunyore do not see Orthodoxy
as something foreign, but as something that has become
part of their own culture.Christian Spirituality, Church History & Missiology
D.Th. (Missiology)
31
Silva, Inês Moreira e. "A fotografia em contexto colonial: tratamento arquivístico da documentação fotográfica da Missão Antropológica e Etnológica da Guiné entre 1946-1947." Master's thesis, 2015. http://hdl.handle.net/10362/15758.
Full textAbstract:
O presente Relatório de Estágio é o resultado de um conjunto de actividades realizadas
no Arquivo Histórico Ultramarino (AHU), que incidiram na documentação fotográfica
produzida no âmbito da Missão Antropológica e Etnológica da Guiné, chefiada pelo
Professor Amílcar de Magalhães Mateus, entre 1946 e 1947.
O tratamento arquivístico da referida documentação consistiu na identificação,
organização, higienização, acondicionamento, descrição e digitalização, com vista a
preservação e posterior disponibilização, bem como identificar o contexto de produção
em que a mesma foi produzida e verificar o respeito pelos princípios da proveniência e
da ordem original.
O presente trabalho pretende contribuir para o aprofundamento do conhecimento sobre
o papel da fotografia como ferramenta para o conhecimento e trabalho científico, bem
como a sua importância e estatuto no campo da arquivística
32
Zhou, Grace. "Missionaries' impact on the formation of modern art in Zimbabwe : a case study of Cyrene and Serima art works." Diss., 2017. http://hdl.handle.net/10500/24543.
Full textAbstract:
Focusing on Cyrene and Serima art workshops under the tutelage of Paterson and Groeber, respectively, the study acknowledges the foundational importance of Christian art (from the late 1930s up to the 1960s) in the rise of prominent first generation artists in Zimbabwe such as Mukomberanwa, Ndandarika, Khumalo, Songo, Sambo and many others. It rejects perceptions of African modernism as inauthentic imitations of artistic innovations that originated with European art. While accepting that there was a deliberate fusion of traditional art into mission mainstream education to produce Christian art forms with a strong Africanised identity, the study reveals missionaries’ conservatism and restrictions on artistic freedom. It, therefore, locates the formation of modern art in Zimbabwe largely within a broader spectrum of Africans’ encounter with colonialism or western culture which induced artists to invent new artistic expressions reflecting their own emergent political and socio-economic circumstances. The novelty and outright rejection of missionary impact are, therefore, alien to the natural synthesis that informed artistic modernism in Zimbabwe.Art History, Visual Arts and Musicology
M.A. (Art History)
33
Coughlin, Gail. "Our Souls are Already Cared For: Indigenous Reactions to Religious Colonialism in Seventeenth-Century New England, New France, and New Mexico." 2020. https://scholarworks.umass.edu/masters_theses_2/898.
Full textAbstract:
This thesis takes a comparative approach in examining the reactions of residents of three seventeenth-century Christian missions: Natick in New England, Kahnawake in New France, and Ohkay Owingeh, New Mexico in New Spain, to religious colonialism. Particular attention is paid to their religious beliefs and participation in colonial warfare. This thesis argues that missions in New England, New France, and New Mexico were spaces of Indigenous culture and autonomy, not due to differing colonial practices of colonizing empires, but due to the actions, beliefs, and worldviews of Indigenous residents of missions. Indigenous peoples, no matter which European powers they interacted with, reacted to Christian worldviews that permeated all aspects of European colonial cultures.
34
Van, der Merwe Anna Susanna Petronella. "Die perspektief van die vroulike outeur op die Vlaamse koloniale era." Diss., 1996. http://hdl.handle.net/10500/16262.
Full textAbstract:
Text in AfrikaansIn hierdie verhandeling word die tekste van onderskeidelik Mireille Cottenje (Dagboek van Carla - 1968), Daisy Ver Boven (Mayana - I974 ), Henriette Claessens (Afscheid van Rumangabo - 1983) en Lieve Joris (Terug naar Kongo - 1987) bespreek as verteenwoordigend van die koloniale literatuur deur die vroulike outeur. Die doel is om vas te stel hoe daar deur die vroue outeur in die Vlaamse letterkunde aan die Afrika-ervaring gestalte gegee is. Eerstens word 'n oorsig van die begrip koloniale literatuur gegee en daama word literer-histories op die Vlaamse Afrika-literatuur vanaf die prekoloniale- tot die postkoloniale era gefokus. Nadat 'n analise van die tekste gedoen is om die individuele perspektiewe te evalueer, blyk dit dat die vroue outeurs in 'n groot mate gemeenskaplike visies in hul siening van die koloniale era openbaar. 'n Beeld van die koloniale Kongo soos dit in die ervaringswereld van die vroue outeurs bly voortleefhet, kan so verkry word
In this thesis, the texts of Mireille Cottenje (Dagboek van Carla - 1968), Daisy Ver Boven (Mayana - 1974), Henriette Claessens (Afscheid van Rumangabo - 1983) and Lieve Joris (Terug naar Kongo - 1987) were respectively studied as representative of the colonial literature written by female authors. The aim is to establish how stature is given in the literature to the Africa experience by the female author. In the first instance the concept colonial literature is discussed followed by a historical review of the Flemish African literature from the pre-colonial to the postcolonial era. After an analysis has been completed to evaluate the individual perspectives of the different authors, it appears that the female authors reveal shared perspectives in their views on the colonial era. Through knowledge of the work of these authors, an image of the colonial Congo can be found, as it lives on in the world of the female literator
Afrikaans & Theory of Literature
M.A. (Afrikaans)