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Relevant bibliographies by topics / Missionaries – Care

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Academic literature on the topic 'Missionaries – Care'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Missionaries – Care"

1

Thomas, Sindhu, and Y. Srinivasa Rao. "Medical Missionaries and The Women in Health Care." Research Journal of Humanities and Social Sciences 10, no. 4 (2019): 1006. http://dx.doi.org/10.5958/2321-5828.2019.00165.7.

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Yoo, Hee Joo. "Member Care for Korean Missionaries in the Islamic Bloc." Muslim-Christian Encounter 13, no. 2 (September 30, 2020): 7–51. http://dx.doi.org/10.30532/mce.2020.13.2.7.

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Loewenberg, Samuel. "Medical missionaries deliver faith and health care in Africa." Lancet 373, no. 9666 (March 2009): 795–96. http://dx.doi.org/10.1016/s0140-6736(09)60462-1.

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Jacobson, Mark L. "Primary Health Care and Protestant Medical Missionaries in Kenya." Tropical Doctor 15, no. 4 (October 1985): 198–99. http://dx.doi.org/10.1177/004947558501500420.

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Kimber, Thomas R. "The Role of Spiritual Development in the Cross-Cultural Reentry Adjustment of Missionaries." Journal of Psychology and Theology 40, no. 3 (September 2012): 211–19. http://dx.doi.org/10.1177/009164711204000304.

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This study investigated the relationship between spiritual development and cultural reentry adjustment in a group of missionaries. One hundred and two missionaries completed a questionnaire that correlated the Spiritual Assessment Inventory (SAI) with five cultural adaptation and transition scales. The study found significant relationship between the Reentry Distress Scale and the SAI Disappointment and Instability scales. There was also a significant relationship between the SAI Awareness scale and the Transition Change Scale. The study also explored the relationship between reentry distress and calling, regularly practicing spiritual disciplines, and returning home to a supportive community. The implications of the study are discussed in relation to missionaries, mission agencies, and local churches in order to provide meaningful care for missionaries during cross-cultural transitions.

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Huff, Livingston. "Avoiding the Crash-and-Burn-Syndrome: Toward a Strategy of Missionary Re-Integration." Missiology: An International Review 30, no. 1 (January 2002): 81–89. http://dx.doi.org/10.1177/009182960203000106.

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This article has to do with the catastrophic upheaval many missionaries experience upon return to their home country permanently and the lack of mission agencies to deal effectively with the resulting crash-and-burn syndrome experienced. After introducing the topic, the article describes some of what the missionary is experiencing on a personal level and how he or she may attempt to soften the blow of re-integration into the home culture. Following this the article deals with the responsibility of mission agencies concerning the re-integration process of returned missionaries. Suggestions for the establishment of policies and procedures of re-integration are made concerning the following areas of administrative and pastoral care: communication, finance, medical care, official debriefing, formal closure, and attitude and perception.

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Småberg, Maria. "Mission and Cosmopolitan Mothering." Social Sciences and Missions 30, no. 1-2 (2017): 44–73. http://dx.doi.org/10.1163/18748945-03001007.

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This article discusses and analyzes mothering that crosses boundaries of care in spite of differences of nationality, culture and religion. Swedish missionary Alma Johansson was one of a remarkable number of women missionaries who volunteered as relief workers during the Armenian refugee crisis. These women missionaries were often seen as mothers who were ‘saving a whole generation’. The article shows how Johansson acted as an external mother and created transnational bonds of solidarity between Swedish and Armenian mothers. The close relationships became a foundation for Armenian children and women to help themselves. However, in this mothering were also ambivalences.

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Rosik, Christopher H., April Summerford, and Jennifer Tafoya. "Assessing the effectiveness of intensive outpatient care for Christian missionaries and clergy." Mental Health, Religion & Culture 12, no. 7 (November 2009): 687–700. http://dx.doi.org/10.1080/13674670903127213.

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Duncan, Graham. "MISSION COUNCILS – A SELF-PERPETUATING ANACHRONISM (1923-1971): A SOUTH AFRICAN CASE STUDY." Studia Historiae Ecclesiasticae 42, no. 3 (February 7, 2017): 22–32. http://dx.doi.org/10.25159/2412-4265/1315.

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If ever mission councils in South Africa had a purpose, they had outlived it by the time of the formation of the Bantu Presbyterian Church of South Africa (BPCSA) in 1923. However, autonomy in this case was relative and the South African Mission Council endured until 1981. It was an anachronism which served little purpose other than the care of missionaries and the control of property and finance. It was obstructive insofar as it hindered communication between the BPCSA and the Church of Scotland and did little to advance God’s mission, especially through the agency of black Christians. During this period blacks were co-opted on to the Church of Scotland South African Joint Council (CoSSAJC) but they had to have proved their worth to the missionaries first by their compliance with missionary views. This article will examine the role of the CoSSAJC in pursuance of its prime aim, “the evangelisation of the Bantu People” (BPCSA 1937, 18), mainly from original sources.

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K. Dash, Debendra, and Dipti R. Pattanaik. "Missionary Position: The Irony of Translational Activism in Colonial Orissa." TTR : traduction, terminologie, rédaction 18, no. 2 (May 17, 2007): 89–113. http://dx.doi.org/10.7202/015766ar.

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Translating was crucial to the missionary project everywhere, especially after the Protestant Reformation. In their competition to expand their reach, various denominations of missionaries not only translated the Scriptures into the various local languages where they went, but also mediated various modern institutions like the school system, health-care and print-technology in those traditional societies. These institutions and the activity of translation were often the means to achieve the ultimate goal of proselytization. Their rate of success in achieving their goal in different places varied for several reasons. In places like Orissa where there was a deep-rooted cultural and religious tradition, their rate of success was very low. Even the forces of modernity they tried to mediate were regarded with suspicion for a long time on account of the peculiar political condition prevalent in Orissa at that time. Their activism in Orissa during the early part of 19th century was conflated with colonial hegemony. Moreover, the racial and cultural pride of missionaries prevented them from respecting the local condition and culture. Therefore, the translations they undertook were perceived as ridiculous and were summarily rejected. Orissa already had a long literary-cultural and translatory practice. The missionary challenge, however, helped in reorienting and galvanizing this tradition in a specific way. Although the missionaries largely failed in achieving their primary goal, their activism ironically helped in the growth of a new synthetic translational and literary culture in Orissa, long after their influence had waned. Keywords: sub colonialism, cultural coding, translational activism, bhāsā language, oral culture.

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Dissertations / Theses on the topic "Missionaries – Care"

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Lo, Chin Yun Jean Wu. "Chinese cross-cultural missionary care for women from Taiwan." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Hunter, Steve T. "From stress seminar to member care strategy for Central and Eastern Europe." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Lim, Audrey Oksoon. "A study of the need for care of Korean single female missionaries on the mission field." Deerfield, IL : Trinity International University, 2009. http://dx.doi.org/10.2986/tren.006-1630.

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Schuetze, John D. "Cross-cultural concerns in pastoral grief care developing a seminary continuing education course /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Pringle, Yolana. "Psychiatry's 'golden age' : making sense of mental health care in Uganda, 1894-1972." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:2efdc4c7-5465-4ef8-abec-4f3328ca9c50.

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This thesis investigates the emergence of an internationally renowned psychiatric community in Uganda. Starting at the beginning of colonial rule in 1894, it traces the changing nature of mental health care both within and beyond the state, examining the conditions that allowed psychiatry to develop as a significant intellectual tradition in the years following Independence in 1962. This ‘golden age’ of psychiatry saw Uganda establish itself as a leader of mental health care in Africa, an aspect of history that is all the more marked for its contrast with the almost complete collapse of mental health care after the expulsion of the Asian population by Idi Amin in 1972. Using a wide range of new source material, including interviews with psychiatrists, traditional healers, and community elders, this thesis pushes the history of psychiatry in Africa beyond the examination of government policy and colonial hegemony. It brings together the history of psychiatry with the histories of missionary medicine, medical education, and international health by asking what types of people, institutions, and organisations were involved in the provision of mental health care; how important the growth of Makerere Medical School was for intellectual and institutional psychiatry; and how ‘African’ mental health care had become by the end of the period. It presents a history of mental health care in a country that has tended to be overshadowed by Kenya in the historiography, yet whose engagement with medical missionaries and efforts to advance medical training meant that the trajectory of psychiatry came to be quite different. Focusing in particular on the significance of western-trained Ugandan medical practitioners for mental health care, the thesis not only analyses African psychiatrists as historical actors in their own right, but represents the first attempt to examine the development of psychiatric education in Africa.

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Ambrose, Josh D. "Evaluating Community Dependence on Short-Term International Medical Clinics: A Cross-Sectional Study in Masatepe, Nicaragua." Kent State University Honors College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors1463133502.

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Lamm, L. W. "The faithful men superintended by God that "passed on the baton" of historic and biblical exclusivism to William Carey and that granted impetus for the "great century" of Protestant missions." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Elbourne, Elizabeth. "'To colonize the mind' : evangelical missionaries in Britain and the eastern Cape 1790-1837." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.332905.

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Fast, Hildegarde Helene. "African perceptions of the missionaries and their message : Wesleyans at Mount Coke and Butterworth, 1825-35." Master's thesis, University of Cape Town, 1991. http://hdl.handle.net/11427/14237.

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Bibliography: leaves 175-183.
Missionary endeavours in the Eastern Cape were characterized by African resistance to the Christian Gospel during the first half of the nineteenth century. Current explanations for this rejection point to the opposition of the chiefs, the association that the listeners made between the missionaries and their white oppressors, and the threat to communal solidarity. This thesis aims to see if these explanations fully reveal the reasons for Xhosa resistance to Christianity by examining African perceptions of the missionaries and their message at the Wesleyan mission stations of Mount Coke and Butterworth for the period 1825-35. The research is based upon the Wesleyan Missionary Society correspondence and missionary journals and is corroborated and supplemented by travellers' records and later studies in African religion and social anthropology. The economic, social, and religious background of the Wesleyans is described to show how the Christian message was limited to their culture and system of thought. Concepts of divinity, morality, and the afterlife are compared to demonstrate the vast differences between Wesleyan and African worldviews and the inability of the missionaries to overcome these obstacles and to show the relevance of Christianity to African material and spiritual needs. Various types of perceptions are surveyed to show that, though the missionaries were respected for their spiritual role, their character and lifestyle presented an unappealing model of the Christian life. The threat that the missionary message posed to the structure and functioning of African communities is examined as well as African perceptions of these implications. A theory of conversion is advanced which reveals a consistent pattern of association with the missionaries for reasons of self-interest, exposure to the Gospel over a lengthy period of time, and finally conversion. The missionary-African contact of this period is thus characterized as the encounter between two systems of thought which did not engage.

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Robinson, Elizabeth. "S-CAPE Testing for Higher Proficiency Levels and Other Factors That Influence Placement at Brigham Young University." BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/4354.

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Brigham Young University (BYU) first implemented the Spanish Computer Adaptive Placement Examination (S-CAPE) during the Fall Semester of 1986 and it has been used ever since. The S-CAPE was designed to determine course placement into beginning and intermediate classes for students who have previously studied Spanish. A 10% increase occurred this year (2014) in students who have served missions for The Church of Jesus Christ of Latter-day Saints. Many of these returned missionaries gained language proficiency on their missions, and some go to BYU to begin or continue their studies. Because of the increase in enrollment of students with intermediate and advanced Spanish fluency, the BYU Department of Spanish and Portuguese needed a way to accurately place these students. This study analyzed the S-CAPE to see if it was reliable and capable of placing more advanced students. The S-CAPE was not originally designed to place students above SPAN 206. In addition, other factors that contribute to student placement at BYU are evaluated. Recommendations are made for improving the validity of the S-CAPE, as well as the language skills tested by the S-CAPE. Further recommendations are made to upgrade the process of placing students registering for Spanish at BYU.

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Books on the topic "Missionaries – Care"

1

Serving as senders: How to care for your missionaries. Carlisle: OM Publishing, 1997.

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Baker, Dwight P. The missionary family: Witness, concerns, care. Pasadena, California: William Carey Library, 2014.

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Bowers, Joyce M. Raising resilient MKs: Resources for caregivers, parents, and teachers. Colorado Springs, CO: Association of Christian Schools International, 1998.

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Moore, Hester Dale West. Kept in His care. Decorah, Iowa: Anundsen Pub. Co., 1993.

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Global member care: The pearls and perils of good practice. Pasadena, CA: William Carey Library, 2011.

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Hood, R. Maurice. Please, doctor: A Christian surgeon in Iboland. Dallas, Tex. (P.O. Box 210888, Dallas 75211): Gospel Teachers Publications, 1989.

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7

Stewart, Jennifer J. Close encounters of a third-world kind. New York: Holiday House, 2004.

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Pang, Ningyi. Rohtang pass: A true story of faith, friendship, and fortitude in the Himalayas. Singapore: Genesis Books, 2012.

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Robertson, Bridget M. Angels in Africa: A memoir of nursing with colonial service. London: Radcliffe Press, 1993.

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Mantel, Hilary. A change of climate. New York: Atheneum, 1994.

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Book chapters on the topic "Missionaries – Care"

1

MacKenzie, John. "‘Making Black Scotsmen and Scotswomen?’ Scottish Missionaries and the Eastern Cape Colony in the Nineteenth Century." In Empires of Religion, 113–36. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230228726_6.

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Woo, Susie. "Missionary Rescue and the Transnational Making of Family." In Framed by War, 86–111. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479889914.003.0004.

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The war resulted in over three million Korean deaths and an estimated 100,000 children left homeless. The scale of need opened the door wide to nongovernmental US citizens who flooded South Korea to spearhead recovery efforts. American missionaries led the call. They set up over five hundred orphanages by the war’s end and administered care in a country that, unlike the United States, did not have an established national welfare program. The chapter examines how US officials initially welcomed the work of missionaries because they helped to resolve the civilian crisis while promoting Cold War visions of American benevolence, but were soon at odds with missionaries who openly criticized US servicemen for abandoning their mixed-race children in Korea. What began as a humanitarian and proselytizing effort in South Korea turned into an adoption movement that spanned the Pacific. Missionaries like evangelist Harry Holt and internationalist Pearl Buck connected constituencies back home to Korean children, imbuing Americans with a perceived First World responsibility over Third World children. The mobilization of Americans interested in seeing these adoptions through pressured the US and South Korean governments to create permanent adoption laws that set the stage for large-scale transnational adoptions the world over.

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Snelders, Stephen. "Towards a modern colonial state: reorganizing leprosy care, 1890–1900." In Leprosy and Colonialism. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526112996.003.0007.

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Fears of leprosy as an ‘imperial danger’ spread globally after 1890. These coincided with a reorganization of leprosy care in Suriname. However, this reorganization had a dynamic of its own tied to the heritage of Surinamese confinement policies and the necessity for an accommodation between the dominant Christian religious groups in the colony (Protestants and Catholics) and with the colonial state. The reorganization of leprosy care in the colony was intended to establish better-organized leprosy asylums that should be more accommodating to the citizens of a ‘modern’ colonial state. Moreover, the colonial government acquiesced to pleas from medical doctors for more humane treatment, and managed the interests of religious groups and missionaries who wanted to maintain or gain a foot in leprosy care. However, the new care continued the traditions of contagionism, compulsory segregation, and racist prejudices that had characterized Surinamese leprosy politics since the eighteenth century, long before the international concerns of the 1890s.

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Shah, Rebecca Samuel, and Vinay Samuel. "Evangelicals." In Christianity in South and Central Asia, 274–86. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0025.

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In most South and Central Asian countries, while Christians account for 1–2% of the population, the region has the fastest-growing Evangelical population in the world. South Asian Evangelicalism can be traced back to the 1706 arrival in Tranquebar of two Pietist German missionaries. Fearing what they called the ‘proselytising zeal’ of Christians, the East India Company forbade missionaries into Company-ruled territories. Evangelicalism in South Asia succeeds in hostile environments because it embraces any space available for its mission. Healing and exorcism have been the key impetus bringing people to Christ in South Asia. While many Evangelical Protestant churches have adopted Pentecostal beliefs, Charismatic influences have been minimal in certain institutions. Still, the proportion of South Asia’s Evangelical Pentecostal or Charismatic population is steadily rising. Among villages are the ubiquitous ‘Independent churches’ separate from mainstream denominations. Evangelicalism in South Asia is rooted in a commitment to the care of the poor. From very early, eschatological urgency was at the heart of missions. After the fall of the Soviet Union, Evangelical churches became aware of moral destruction after decades of communism. Across Central Asia, Evangelical missionaries continue to spread the gospel but remain vigilant about when and how they evangelise.

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Snelders, Stephen. "Complex microcosms: asylums and treatments, 1900–1950." In Leprosy and Colonialism. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526112996.003.0010.

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This chapter explores the modern leprosy asylums in Suriname. In the modern Catholic and Protestant asylums of Majella and Bethesda Christian missionaries gave leprosy care a central place in their activities and in the presentation of these activities to their co-religionists and financiers in Europe. Together with the Groot-Chatillon state asylum, Christian asylums were interconnected parts of a system of leprosy care that was created after accommodation between the colonial state and the Christian churches in the 1890s. What resulted was a system including care and medical treatment by colonial medicine that ideally would return cured and grateful citizens back to society. Looking from ‘below’, the asylums were characterised by their own infrapolitics of friction and resentment. The permeability of asylum boundaries characterised by movement of patients between asylums and the outside world, and even between asylums was apparent. In everyday life there were limits to the disciplinary power of the regimes in the asylums.

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Price, Kenneth M. "Whitman as a Paradoxical “Missionary to the Wounded”." In Whitman in Washington, 23–56. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198840930.003.0002.

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Whitman described himself as a “missionary to the wounded.” The phrase is striking and deserves exploration. Both before and after the Civil War he tended to be critical of missionaries. Why, then, did Whitman use this charged term in describing his work with soldiers in the Civil War hospitals? Two of the major organizations aiming to assist soldiers were the Christian Commission and the Sanitary Commission; Whitman signed up with the former. Joining the Christian Commission was in some ways an odd choice since the Christian Commission had evangelical purposes, and Whitman was not a church-goer. However, Whitman admired the Christian Commission’s reliance on volunteer delegates unlike the Sanitary Commission with its paid staff. Moreover, many principles of care-giving recommended by the Christian Commission were ones made famous by Whitman’s own dedicated care for wounded soldiers. There is no evidence that Whitman was ever dismissed by the Christian Commission, though he did quickly decide that he preferred to aid soldiers, as he said, “on my own hook.”

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Strasser, Ulrike. "Of Missionaries, Martyrs, and Makahnas." In Missionary Men in the Early Modern World. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462986305_ch03.

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The first of two chapters on missionary manhood in the Marianas, this chapter focuses on the mission’s beginnings and founder, Diego de Sanvitores. The Spanish Jesuit saw himself – and was perceived by others as – another Francis Xavier. Print technology, which circulated images and stories of saintly exemplars worldwide, offered a cultural template for such mimetic copying in the flesh. As Sanvitores fashioned himself into another Xavier, he sought to refashion the Mariana Islands, aided by Spanish colonial authorities. Violence and loss of life came to define this mission. Struggles for male spiritual hegemony between the Jesuits and indigenous shamans escalated hostilities. Sanvitores was killed and hailed as a martyr, drawing more men to the Marianas in search of Catholicism’s most heroic male death.

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Sasaki, Motoe. "Awash in the Storm of National Revolution." In Redemption and Revolution. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9780801451393.003.0005.

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This chapter explores the aftermath of the collapse of the Wilsonian moment and its uneven and gendered effects on American New Women missionaries' enterprises in the Nationalist Revolution period (1924–27). It was at this time that the missionaries came to feel the power of the national revolution movement and found their projects were being reframed within new ideas and articulated in a new vocabulary that had become current in China. In taking such changes into account, they had to interpret and respond to new developments and ultimately reconsider their own perceptions of the United States and the very nature of their existence in China. Local Chinese resistance to their educational projects and institutions directed toward American New Women missionaries also brought into play gender differences and issues among the Chinese themselves and consequently made the difficulties facing the missionaries all the more complex and entrenched.

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Perez sj, Pradeep. "Bangladesh." In Christianity in South and Central Asia, 184–96. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0017.

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Bangladesh is majority Muslim at 91%, mostly Sunni, with Islam as the state religion since 1988. The Hindus at 8.1% are the largest religious minority. Buddhists make up another 0.7%. Christians of diverse denominations constitute less than 1%. There are two archdioceses and seven dioceses in Bangladesh. While William Carey, who translated and printed the Bible in Bengali, came to Serampore in 1793, Protestant missionary efforts took root during the first half of the nineteenth century. The Christian contribution to Bangladesh’s freedom fight during the Liberation War in 1971 involved about 1,500 Christians with 4,000 more assisting the combatants. However, the slow growth of Christianity in the country is due to resistance to the gospel by Muslims and Hindus who identify Christianity with Western ideologies. Secondly, early missionaries focused their work on education at the expense of evangelism. A third reason is the devastating climate, which has disheartened many missionaries from new efforts at evangelization. Still, the distribution of Christian literature continues to play an important role in evangelistic efforts. Christian relief and development works have evangelized many. The contributions of missionaries and indigenous Christians have proved to be highly significant in different sectors of national life.

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Fields, David P. "The American Mission Comes to Korea." In Foreign Friends, 15–49. University Press of Kentucky, 2019. http://dx.doi.org/10.5810/kentucky/9780813177199.003.0002.

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Chapter 1 examines the importance of American missionaries both to US-Korean relations and to the transmission of the American mission from one society to the other. This chapter describes Rhee’s first encounter with the American mission via American missionaries, how he came to realize the potential of invoking the American mission for his own personal and nationalistic aspirations, and how such invocations were essential to him establishing himself as a leader of exiled Koreans in the United States.

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Conference papers on the topic "Missionaries – Care"

1

Doudican, Brad, Wyatt Elbin, and Bethany Huelskamp. "Lead From Behind: Enabling Partnerships to Bring Clean Water to Caliche, Honduras." In ASME 2012 International Mechanical Engineering Congress and Exposition. American Society of Mechanical Engineers, 2012. http://dx.doi.org/10.1115/imece2012-87435.

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The common model for engineers’ engagement in philanthropic development work is to find a community with a technical need, design the solution, raise funds for the solution, construct the solution, and hand the solution over to the community. While this approach has yielded many completed projects around the world, there are limits to the efficacy, sustainability, and long-term enabling potential to this approach. The Dayton Service Engineering Collaborative, or DSEC, takes an alternative approach to philanthropic community development which is demonstrated via a case study in bringing clean water for drinking and agricultural purposes to Caliche, Honduras. Caliche, an impoverished village of approximately 350 people located in central Honduras, had access to a mountain spring as a source of water until a 2009 earthquake sent the spring’s flow underground. As of late 2011, the village did not have a clean source of drinking water, utilizing collected rainwater and surface water ponds for all of their water needs. Waterborne illness and malady was prevalent, with severe consequences to the young and the elderly. After a survey of the geography, the resources of the local people, and partner institutions, a community-scale biosand filtration system with requisite delivery structures was proposed, accepted, and brought to design fruition. Design and implementation of a solution to the technical problem of water delivery and treatment, while rigorous and complex, is not out of the realm of practice for technical groups working in communities such as Caliche. The innovation in this project, however, was the “lead from behind” approach in the context of a best practice called asset-based community development. A multi-partner initiative led first and foremost by the community leadership, and through local institutions and power structures, was managed from distance. In addition to DSEC, partners in this project included a multi-national non-governmental organization (NGO), a financial investor, the Honduran government, several missionaries, the Caliche Water Council, a local landowner, the Caliche leadership known as the Patronado, and the local church. DSEC provided technical leadership and project oversight, ensuring that not only were the technical obstacles overcome, but that the community and local authorities were empowered to tackle future development projects with independent vision. It is through this enabling approach that impact beyond the immediate project is attained, and where DSEC believes the leadership potential of the engineer is fully realized.

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