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Journal articles on the topic 'Missionaries – Care'
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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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Selby, Susan, Sheila Clark, Annette Braunack-Mayer, Alison Jones, Nicole Moulding, and Justin Beilby. "Cross-Cultural Re-Entry for Missionaries: A New Application for the Dual Process Model." OMEGA - Journal of Death and Dying 62, no. 4 (June 2011): 329–51. http://dx.doi.org/10.2190/om.62.4.b.
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Nearly half a million foreign aid workers currently work worldwide, including over 140,000 missionaries. During re-entry these workers may experience significant psychological distress. This article positions previous research about psychological distress during re-entry, emphasizing loss and grief. At present there is no identifiable theoretical framework to provide a basis for assessment, management, and prevention of re-entry distress in the clinical setting. The development of theoretical concepts and frameworks surrounding loss and grief including the Dual Process Model (DPM) are discussed. All the parameters of the DPM have been shown to be appropriate for the proposed re-entry model, the Dual Process Model applied to Re-entry (DPMR). It is proposed that the DPMR is an appropriate framework to address the processes and strategies of managing re-entry loss and grief. Possible future clinical applications and limitations of the proposed model are discussed. The DPMR is offered for further validation and use in clinical practice.
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Adeney, Miriam. "How Anthropologists Raise Children Overseas: What Missionary Parents Can Learn." Missiology: An International Review 19, no. 2 (April 1991): 161–70. http://dx.doi.org/10.1177/009182969101900204.
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Like missionaries, anthropologists who take their children overseas face a number of challenges. Joan Cassell's Children in the Field (1987) presents essays by nearly a dozen such anthropologists. Schooling; health care; local babysitters with different childrearing customs; siblings who adapt differently; the birth of a child; the death of a child; children as bridges; children as impediments—all are explored, along with many useful logistical strategies. A particularly intriguing finding is that several children criticize their parents for too much cultural adaptation. Might missionary children raise the same cry? How could parents respond?
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Joseph, D. George. ""Essentially Christian, eminently philanthropic": The Mission to Lepers in British India." História, Ciências, Saúde-Manguinhos 10, suppl 1 (2003): 247–75. http://dx.doi.org/10.1590/s0104-59702003000400012.
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The early history of the Mission to Lepers in India is an interplay between politics, religion, and medicine in the context of British imperialism. The Mission pursued the dual but inseparable goals of evangelization and civilization, advancing not only a religious program but also a political and cultural one. These activities and their consequences were multi-faceted because while the missionaries pursued their religious calling, they also provided medical care to people and in places that the colonial government was unable or unwilling. Within the context of the British imperial program, the work imparted Western social and cultural ideals on the colonial populations they served, inculcated patients with Christian beliefs, and provided medical care to individuals who had been expelled from their own communities. Physical healing was intimately tied to religious salvation, spiritual healing, and the civilizing process.
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Rosik, Christopher H. "An Unfortunate Comparison of Apples to Oranges: Comment on Jensma (2016)." Journal of Psychology and Theology 45, no. 3 (September 2017): 233–36. http://dx.doi.org/10.1177/009164711704500306.
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In reporting the findings of her outcome study of Along-side's intensive outpatient psychotherapy (IOP) program for Christian missionaries and clergy, Jensma (2016) offered an unfortunate “apples-to-oranges” comparison to my outcome data on Link Care's IOP, which resulted in a largely erroneous discussion section. In this comment, I briefly describe the nature of the problematic comparison and provide some additional analyses of my earlier outcome research to highlight my concerns. I close with the assertion that extant data can only support the conclusion that Alongside and Link Care IOP programs both appear to be beneficial to participants and equivalently so at three month follow up.
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Håkansson, N. Thomas. "Pagan practices and the death of children: German colonial missionaries and child health care in South Pare, Tanzania." World Development 26, no. 9 (September 1998): 1763–72. http://dx.doi.org/10.1016/s0305-750x(98)00074-6.
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He, Qilian, Yanfen Fu, Yunpeng Su, and Yuquan Luan. "Understanding Chinese Nursing Education and Practice for Developing International Nursing Partnerships." Journal of Transcultural Nursing 31, no. 4 (September 11, 2019): 406–12. http://dx.doi.org/10.1177/1043659619872798.
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Introduction: Modern nursing was introduced into China by Western missionaries in the 19th century; since then, significant changes continued to occur, which provides beneficial areas of international collaboration based on trends in globalization. Methods and Materials: The description was developed through reviews of published literature, policy documents that inform Chinese nursing practice, education, and the firsthand working experiences between American and Chinese nurses and faculty. Results: 82 articles and 13 governmental documents were included. Chinese nursing has undergone significant changes in the organization, quality assessment, and roles requirements in education and practice. International collaboration areas include addressing the severe faculty shortage, maternal child care, elderly care, quality assessment, and educational programs evaluation. Discussion: Informative knowledge of changing Chinese nursing education and practices in the new millennium, the potential areas, and guides for international nursing collaboration would be meaningful to internationally involved faculty and nurses in China and America.
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Chevalier, Laura. "Mamas on Mission: Retracing the Church through the Spiritual Life Writing of Single Female Evangelical Missionaries." Mission Studies 36, no. 2 (July 10, 2019): 289–313. http://dx.doi.org/10.1163/15733831-12341653.
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Abstract This article plumbs the spiritual life writing of two twentieth-century single female evangelical missionaries, Lillian Trasher and Dr. Helen Roseveare, for evidence of the church. It rests on concepts of feminine spirituality and the history of women and mission. The historical analysis traces the women’s lives from their early formation through their mission work and looks at six themes of the church on mission that emerged from their writing. It argues that they served as mamas of the church in their contexts by nurturing life through their acts of compassionate care. Their small but deliberate acts of sacrifice and service continue to pose missiological invitations and challenges to the church. Therefore, the article also builds an initial “mama theology” of the church on mission by examining where images in Isaiah and impulses in mission today intersect with the themes in the women’s writing.
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Thom, Nathaniel, Pamela S. Davis, and Luke Tseng. "The Implications of Pre-Field Training, Negative Family-Related Events, and Negative Pre-Field Events for Resilience among Cross-Cultural Workers." Journal of Psychology and Theology 48, no. 3 (October 30, 2019): 203–17. http://dx.doi.org/10.1177/0091647119878667.
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Cross-cultural workers are often exposed to a host of environmental, interpersonal, and physical stressors. This exposure may lead to negative mental health outcomes such as PTSD, depression, anxiety, or sub-clinical psychological distress. This study sought to investigate risk and resilience factors, both broadly and in-depth, among a group of faith-based cross-cultural workers. An adapted Deployment Risk and Resilience Inventory, 2nd edition (DRRI-2) along with the Connor–Davidson Resilience Scale (CD–RISC) were administered to N=268 missionaries and faith-based humanitarian aid workers. A comprehensive correlational analysis revealed significant relationships to risk and resilience in the areas of pre-field preparation, negative family events while on the field, and pre-field negative events. Implications for member care are discussed.
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Vandenberg, Helen. "“A Powerful Protector of the Japanese People”: The History of the Japanese Hospital in Steveston, British Columbia, Canada, 1896–1942." Nursing History Review 25, no. 1 (2017): 54–81. http://dx.doi.org/10.1891/1062-8061.25.1.54.
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AbstractFrom 1896 to 1942, a Japanese hospital operated in the village of Steveston, British Columbia, Canada. For the first 4 years, Japanese Methodist missionaries utilized a small mission building as a makeshift hospital, until a larger institution was constructed by the local Japanese Fishermen’s Association in 1900. The hospital operated until the Japanese internment, after the attack on Pearl Harbor during World War II. This study offers important commentary about the relationships between health, hospitals, and race in British Columbia during a period of increased immigration and economic upheaval. From the unique perspective of Japanese leaders, this study provides new insight about how Japanese populations negotiated hospital care, despite a context of severe racial discrimination. Japanese populations utilized Christianization, fishing expertise, and hospital work to garner more equitable access to opportunities and resources. This study demonstrates that in addition to providing medical treatment, training grounds for health-care workers, and safe refuge for the sick, hospitals played a significant role in confronting broader racialized inequities in Canada’s past.
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Selby, Susan, Nicole Moulding, Sheila Clark, Alison Jones, Annette Braunack-Mayer, and Justin Beilby. "Back Home: A Qualitative Study Exploring Re-Entering Cross-Cultural Missionary Aid Workers' Loss and Grief." OMEGA - Journal of Death and Dying 59, no. 1 (August 2009): 19–38. http://dx.doi.org/10.2190/om.59.1.b.
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Over 200 Australian, American, and British Non-Government Organizations send aid workers overseas including missionaries. On re-entry, they may suffer psychological distress; however, there is little research about their psychosocial issues and management in the family practice setting. Research suggests loss and grief as a suitable paradigm for family practitioners dealing with psychosocial issues. The aim of this study was to explore loss and grief issues for adult Australian missionary cross-cultural aid workers during their re-entry adjustment. Mixed methods were used and this study reports the qualitative method: semi-structured interviews conducted with 15 participants. Results were analyzed using framework analysis. Themes of re-entry loss and grief were identified with sub-themes of multiple varied losses, mechanisms of loss, loss of control, common grief phenomena, disenfranchised grief, and reactivation of past grief. Theoretical and clinical implications are discussed. Findings of this study suggest that loss and grief is an appropriate paradigm for the management of these workers in the family practice setting. Further research is needed to enable appropriate care.
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Hemetsberger, Andrea. "There´s No Passion; I Need Passion: Why Some Brands Excite Consumers So Much." GfK Marketing Intelligence Review 6, no. 1 (May 1, 2014): 34–39. http://dx.doi.org/10.2478/gfkmir-2014-0006.
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Abstract Not all brands have the potential to develop into meaningful objects for consumers. They need to serve certain psychological and symbolic functions in order to qualify as passion brands. They need to help consumers define and express their personality, combine potentially conflicting social roles or experiment with new roles. Brand passion is lived in very different ways. Some fans invest a lot of time and money in their beloved objects; others join brand communities to collectively enjoy the brand. Others yet act as missionaries on behalf of the brand or develop their own rituals in dealing with it. Companies can encourage customers' relationships with their brands by helping consumers care for the brand and enhance or maintain it. True passion, however, also needs a pinch of magic in extraordinary and unique experiences and transformations. Creating such magical moments is the true challenge for brand management.
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Ma'sa, Lukman. "SEKULARISME SEBAGAI TANTANGAN DAKWAH KONTEMPORER." Al-Risalah 11, no. 2 (June 1, 2020): 1–19. http://dx.doi.org/10.34005/alrisalah.v11i2.788.
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The secularization project in the Islamic world has been going on for quite a long time, starting in the early 19th century, this ideology was under the rule of the western countries that colonized Muslim countries. likewise in Indonesia, this secularism under the Dutch colonialists. The Netherlands collaborates with Orientalist and Christian missionaries trying to secularize Indonesian Muslim communities. of course this secularization project has been opposed by Islamic figures. This paper tries to examine and describe secularism as an ideology and secularization process in Indonesia from the perspective of da'wah. the results of this paper prove that secularism is contrary to Islam, even wants to eliminate the role of Islamic religion in life. but ironically many Muslims who follow and have a secular understanding, they reject and blaspheme the Shari'ah, doubting the authenticity of the Qur'an, even do not believe in Islam as a true religion. of course this is a very serious da'wah problems, which requires serious attention and care from preachers (da’i) , ulama, and also da'wah institutions.
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Lou, Yifan. "DEATH NARRATIVE IN 19TH-CENTURY CHINA: HOW DID NEWSPAPERS FRAME DEATH AND DYING?" Innovation in Aging 3, Supplement_1 (November 2019): S275—S276. http://dx.doi.org/10.1093/geroni/igz038.1021.
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Abstract This study explored the death narrative in the late Qin dynasty as expressed in Chinese newspapers in the 19th century. Using textual analysis to analyze the 646 pieces of news containing death-related topics, this study revealed the discourse regarding death and dying during this period can be understood at three levels: (a) euphemism of death: the language of death and its relationship with power and social hierarchy; (b)definition of “good death”: including preferences for location, cause, and experiences of death and dying; and (c) Western influence on the death narrative: missionaries’ efforts to incorporate Catholic and Chinese traditions to attract more believers. This paper argues that the current Chinese people’s perception of death is inherited and evolved from those historical roots, which has practical implications for the systematic development of hospice care in China. Suggestions include changing the language used in the hospice policy, emphasizing the importance of confidentiality in home-based hospice programs, and building a hospice system based on public perceptions of so-called “good death” while advocating for individualized definitions of this concept.
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Kurukgy, Jean-Luc, Julie Bourgin, Jean-Pierre Benoit, Sélim Benjamin Guessoum, and Laelia Benoit. "Implementing organicity investigations in early psychosis: Spreading expertise." PLOS ONE 16, no. 6 (June 10, 2021): e0252610. http://dx.doi.org/10.1371/journal.pone.0252610.
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Background Many medical disorders may contribute to adolescent psychoses. Although guidelines for thorough organicity investigations (OI) exist, their dissemination appears scarce in nonacademic healthcare facilities and some rare disorders remain undiagnosed, many of them presenting without easily recognized phenotypes. This study aims to understand the challenges underlying the implementation of OI in non-academic facilities by practitioners trained in expert centers. Methods Sixteen psychiatrists working at French non-academic facilities were interviewed about their use of OI for adolescents suspected of early psychosis. Interviews were analyzed with Grounded Theory. Results Organicity investigations were found to be useful in rationalizing psychiatric care for the young patient all the while building trust between the doctor and the patient’s parents. They also are reassuring for psychiatrists confronted with uncertainty about psychosis onset and the consequences of a psychiatric label. However, they commonly find themselves facing the challenges of implementation alone and thus enter a renunciation pathway: from idealistic missionaries, they become torn between their professional ethics and the non-academic work culture. Ultimately, they abandon the use of OI or delegate it to expert centers. Conclusion Specific hindrances to OI implementation must be addressed.
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Barasa, Francis O. "The Church and the Healthcare Sector in Kenya: A Functional Analysis of Its Development through Evangelization." Volume 5 - 2020, Issue 9 - September 5, no. 9 (October 5, 2020): 1058–64. http://dx.doi.org/10.38124/ijisrt20sep603.
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The health sector in Kenya has grown rapidly. The corner stone of this growth was laid by the early Christian Missionaries who combined Evangelization with education and health. Thishistorical developmentled to the development and expansion of the healthcare system in Kenya by contributing to the building of a firm foundation upon which Kenya’s health care stands today. TheChurch’s education-health functional strategy cemented this milestone leading to the growth of a vibrant health care sector in Kenya. This has culminated in a well-coordinated ChurchGovernment partnership in the implementation of health programs. Today Kenya is the leading country in the East African region in the delivery of well-established and functional health care system. The Church’s pioneer efforts saw the healthcare in Kenya expand rapidly to all parts of the country thus playing a significant role in the healthcare market.The objective of this paper was therefore to explore the Church’scontribution to the development of healthcare sector in Kenya, to examine the functional role of an integrated and holistic approach to health care as a tool for the nurturing of Christian values and faith that support spiritual growth among people, to assess the sociological implicationsunderpinning the entire process of growth of health care through a Church-Government participatory partnership approach and how this approach has created a better society.Purposive sampling procedure was used to select four mainstream Churches that pioneered Evangelization in Kenya. Using qualitative approach, secondary data was obtained through face to face interviews with key informants from the four mainstream Churches.Data was transcribed and analysed qualitatively in for of themes. The findings show that the Church played a significant role in the development of health care in Kenya, they also show that the use of an integrated and holistic approach to health care was responsible for the evangelization and treatment of many Christians in Kenya and from a sociological perspective the findings show that the Church plays a significant role in unifying society. The study recommends that the Church should be supported through government policies to continue investing in the health care sector, other Churches in Kenya should adopt an integrated holistic approach to health care and the Church should strengthen its unifying role for the sake of a stable nation. The study will benefit the Church, policy makers and other stakeholders.
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Wan, Shu. "Annetta T. Mills and the Origin of Deaf Education in China." Canadian Journal of Disability Studies 10, no. 1 (March 4, 2021): 84–99. http://dx.doi.org/10.15353/cjds.v10i1.730.
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As the first education institution enrolling deaf children in China, the Chefoo School for the Deaf (which will be called “Chefoo School” in the rest of this article) was originally established by the American missionary couple Charles R. Mills and Annetta T. Mills. In the first decade of the twentieth century, the Chefoo School succeeded in attracting students across the country. For investigating Mills’s contributions to the proliferation of Chinese deaf education in a transnational context, this article will consist of the following three sections. The first section primarily discusses the early history of deaf education in China before the establishment of the Chefoo School in 1898. As early as the 1840s, Chinese elites had already gained firsthand knowledge of deaf education in the United States. Around the 1870s, American and French missionaries respectively proposed to establish a specific deaf school, which took care of deaf children in Shanghai but failed to provide special education to them. And then the second section of this article will examine Mills’s efforts to seek financial support from the transnational community of deaf education. The final section of this article will switch to Mills’s agenda of localizing deaf education in China, including training native teachers fostering the proliferation of deaf education in China and providing industrial training to Chinese deaf children.
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Kessler, Lawrence H. "A Plantation upon a Hill; Or, Sugar without Rum." Pacific Historical Review 84, no. 2 (2014): 129–62. http://dx.doi.org/10.1525/phr.2015.84.2.129.
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When American Congregationalist missionaries arrived in Hawai‘i in 1820, many initially opposed sugarcane planting for its worldliness and for the negative effects they perceived it as having on the Hawaiians they sought to convert. Foremost among missionaries’ complaints against sugarcane planting was its connection with distilling rum, a crucial source of revenue for cane planters throughout the world. However, missionary ideology proved to be flexible; and economic, environmental, and social factors all contributed to changes in missionaries’ positions toward sugar. Though resolute in their opposition to distilling rum, missionaries came to embrace sugarcane planting by the middle of the nineteenth century. Missionary support was instrumental to the rise of a distinct Hawaiian plantation system which upheld only certain missionary ideals.
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Datta, Sudhangsu Sekhar, and Kaushik Mukherjee. "Women Education in Colonial Bengal: Retrospection." BSSS Journal of Social Work 13, no. 1 (June 30, 2021): 1–6. http://dx.doi.org/10.51767/jsw1301.
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Modern education came to Bengal though the East India Company. The missionaries also landed up for proselytising activities. They were perturbed by the backwardness of the Indian society especially the plights of women. The people of Bengal came in touch with the western ideas as Calcutta was made the capital of colonial India. The influence of liberalism and modern education brought in by the Britishers transformed a section of Bengal society. Bengal became the cradle of social reforms. The outcome of missionary’s activities and reforms brought by social reformers opened the gate of educational institution for the women. Though the conservative and orthodox Bengal society did not allow female education initially, gradually female education gained momentum and took steps in the right direction. Commissions constituted by the Britishers also facilitated the progress of female education. An attempt has been made to retrospect the situation of female education in colonial Bengal.
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Beck, Roger B. "Bibles and Beads: Missionaries as Traders in Southern Africa in the Early Nineteenth Century." Journal of African History 30, no. 2 (July 1989): 211–25. http://dx.doi.org/10.1017/s0021853700024105.
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Trade across the Cape frontier in the first three decades of the nineteenth century, and government attempts to regulate that trade, cannot be understood without first considering the role of Protestant missionaries as traders and bearers of European manufactured goods in the South African interior. From their arrival in 1799, missionaries of the London Missionary Society carried on a daily trade beyond the northern and eastern boundaries of the Cape Colony that was forbidden by law to the colonists. When missionaries of the Methodist Missionary Society arrived in the mid-1810s they too carried beads as well as Bibles to their mission stations outside the colony. Most missionaries were initially troubled by having to mix commercial activities with their religious duties. They were forced, however, to rely on trade in order to support themselves and their families because of the meagre material and monetary assistance they received from their societies. They introduced European goods among African societies beyond the Cape frontiers earlier and in greater quantities than any other enterprise until the commencement of the Fort Willshire fairs in 1824. Most importantly, they helped to bring about a transition from trade in beads, buttons and other traditional exchange items to a desire among many of the peoples with whom they came into contact for blankets, European clothing and metal tools and utensils, thus creating a growing dependency on European material goods that would eventually bring about a total transformation of these African societies.
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Jansen, Perry. "Health Systems Strengthening Through the Faith-Based Sector: Critical Analysis of Facilitators and Inhibitors of Nationalization of Mission Hospitals in India." Christian Journal for Global Health 7, no. 2 (June 30, 2020): 104–19. http://dx.doi.org/10.15566/cjgh.v7i2.319.
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Introduction: The extensive network of Christian mission hospitals in India faced an abrupt loss of financing and supply of medical missionaries during and after independence in 1947. Many of the remaining went on to become indigenously owned Christian hospitals and prestigious medical colleges that maintained the heart for the poor and for spiritual care that was inspired by their founders. The aim of this critical analysis is to explore the literature to understand what helped these hospitals survive when others failed and lessons that can be learned to help direct future investment and programs for health systems strengthening.
Methods: A literature review was conducted utilizing PubMed and Google Scholar and keywords noted in Appendix A. The initial list of 785 articles was filtered down to 28 that specifically address the research questions. Excerpts from these articles were annotated, coded, and evaluated for core themes.
Results: The following core themes arose as factors that contributed to their success: 1) shared mission, vision, and core values, 2) early emphasis on medical education, especially for women, 3) local champions, patrons, and governance, 4) strong community linkages, 5) strategic collaborations, and 6) healthy systems and infrastructure.
Recommendations: Most international investment in health systems strengthening has focused on short- and medium-term health outcome goals. While these have certainly saved the lives of millions, we must also consider what will be required to foster healthy healthcare systems. Long-term investment in building committed healthcare leaders and healthy institutions is challenging, but necessary, to meet long-term health goals. Faith-based hospitals are key allies in this endeavor.
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Maxwell, Krista. "Settler-Humanitarianism: Healing the Indigenous Child-Victim." Comparative Studies in Society and History 59, no. 4 (September 29, 2017): 974–1007. http://dx.doi.org/10.1017/s0010417517000342.
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AbstractVictims of colonial, Indigenous child-removal policies have attracted public expressions of compassion from Indigenous and settler-state political leaders in Canada since the 1990s. This public compassion has fueled legal and political mechanisms, leveraging resources for standardized interventions said to “heal” these victims: cash payments, a truth-telling forum, therapy. These claims to healing provide an entry-point for analyzing how and why the figure of the Indigenous child-victim, past and present, is morally and politically useful for settler-states and their public cultures. I use the formulation of “settler-humanitarianism” to express how liberal interventions of care and protection, intended to ameliorate Indigenous suffering, align with settler-colonialism's enduring goal of Indigenous elimination (Wolfe 2006). Removal of Indigenous children was integral to the late nineteenth-century formation of the Canadian and Australian settler-states. Missionaries and colonial administrators represented these practices as humanitarian rescue from depraved familial conditions. Settler-humanitarians have long employed universalizing moral registers, such as “idleness” and “neglect,” to compel state interventions into Indigenous families. More recently, “trauma” has emerged as a humanitarian signifier compelling urgent action. These settler-humanitarian registers do political work. Decontextualized representations of Indigenous children as victims negate children as social actors, obscure the particularities of how collective Indigenous suffering flows from settler-colonial dispossession, and oppose children's interests with those of their kin, community, and nation. I analyze how and why Aboriginal healing as settler-humanitarianism has been taken up by many Indigenous leaders alongside settler-state agents, and examine the ongoing social and political effects of the material and discursive interventions it has spawned.
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PARK, Yong-Jin. "중세 말 수도사들의 여행기와 독자 : 요르다누스 카탈라의 여행기의 사례." Journal of Western Medieval History 45 (March 31, 2020): 111–31. http://dx.doi.org/10.21591/jwmh.2020.45.1.111.
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Rosnes, Ellen Vea. "Negotiating Norwegian Mission Education in Zululand and Natal during World War II." Mission Studies 38, no. 1 (May 20, 2021): 31–58. http://dx.doi.org/10.1163/15733831-12341773.
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Abstract Missionaries from the Lutheran Norwegian Mission Society (NMS) came to South Africa from the 1840s. By 1940, more than 6000 pupils were attending NMS-owned schools in Zululand and Natal. World War II brought about different forms of negotiations between the missionaries and other actors. The War resulted in the missionaries losing contact with their central board in Norway and the provincial authorities of the Union were among those bodies who came to rescue them financially. Local congregations took over more of the mission responsibilities and the nature and forms of cooperation with other Lutheran missions changed. Added to these changes was the growing aspiration among Zulu pastors for more independence that also manifested itself in the management of schools. This paper presents an analysis of the ways in which the Norwegian missionaries negotiated their educational work in Zululand and Natal during the World War II period.
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Johnston, Sky Michael. "“What is California? Nothing but Innumerable Stones”." Journal of Jesuit Studies 2, no. 1 (February 26, 2015): 36–55. http://dx.doi.org/10.1163/22141332-00201002.
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This article examines the records of the last generation of German Jesuit missionaries in California (present-day Baja California). Removed from the colonial Spanish territory in 1768 by edict of the Spanish king, the missionaries formed a narrative of their efforts in California that they then brought back to Europe. In California, the missionaries attributed great spiritual significance to the dry climate of the region. The arid physical environment thwarted the missionaries’ efforts to build the landscape that they believed was vital to the spiritual development of the indigenous Californians. The Jesuits maintained the necessity of their desired landscape even as they came to accept the impossibility of physically creating it in California. Ultimately, the environment occupied a prominent place in the missionaries’ accounts which simultaneously justified their work in California and explained its shortcomings.
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BELLENOIT, HAYDEN J. A. "Missionary Education, Religion and Knowledge in India, c.1880–1915." Modern Asian Studies 41, no. 2 (January 18, 2007): 369–94. http://dx.doi.org/10.1017/s0026749x05002143.
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Christian missionaries were some of the most influential actors in colonial India. Yet they only began working recently in relation to larger British influence in the subcontinent. Originally banned from the territories of the East India Company for fears of upsetting Indian religious sensibilities, they were allowed to operate after 1843 in parallel with a rising Utilitarian and evangelist fervour in Britain and within particular Company circles; the latter often blurred the distinctions between ‘moral improvement’, civilisation and Christianity. Missionaries were influential in the debate over sati and the subsequent outlaw of its practice. Protestant encounters with Hinduism and Islam were defined by the rhetoric of ‘heathen’ and ‘unbelievers’, as missionaries derided the ‘idolatry’ of Hinduism and ‘bigotry’ of Islam. Some of the first mission schools established were in the Bombay Presidency, Bengal and the Punjab. During this period missionaries ascribed utility to the corpus of western scholarship as an ally against Indian religions. They hoped to ‘prove’ their falsehoods. The primary way to do this was through western education, arguing that western scholarship was saturated with Christian morals and that such ethoses would transform Indians accordingly. This was a period when the symmetry between Christianity and western scholarship was championed by missionaries such as John Murdoch and Alexander Duff. After the Indian Mutiny (1857–8), missionaries were held in check (at least officially) by the colonial state as a means of avoiding upsetting Indian religious sensibilities. Yet, ironically, in northern India missionaries came to be relied upon by a cash-strapped Education Department. They came to dominate education and were credited with doing much to push the frontiers of western pedagogy in their efforts to propagate their faith.
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Greenfield-Liebst, Michelle. "Sin, Slave Status, and the “City”: Zanzibar, 1865–c. 1930." African Studies Review 60, no. 2 (August 15, 2017): 139–60. http://dx.doi.org/10.1017/asr.2017.81.
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Abstract:The Universities’ Mission to Central Africa (UMCA) missionaries equated urbanity with moral contagion, to which those with slave status were especially vulnerable. To the former slaves who came into contact with the mission, the growing commercial center of Zanzibar, and the coastal cultures it was associated with, were not only enticing, but also crucial to social and economic mobility. The mission’s ex-slaves rarely enjoyed a special advantage though their connection to missionaries. Even for the missionaries’ most treasured dependents, the advantages were ambiguous. However, the mission did facilitate the making of strong cohorts and ease the transition to town living.
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Ahmad, Saman Hussien. "Schools and educational centers for American Missionary and their effects on the educational situation in the Ottoman Kurdistan in the nineteenth century." Journal of University of Raparin 7, no. 2 (April 15, 2020): 262–87. http://dx.doi.org/10.26750/vol(7).no(2).paper12.
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After American missionaries arrived to the regions of Ottoman Empire in the beginning of the 19th century and when they started their activities, the Kurds as one of the nations who were living within the Ottoman Empire, attracted the attention of missionaries. Therefore they opened their office in the Kurdish cities and started their activities. As it has been known that most of the activities of American missionaries were intellectual and educational activities, as a result they opened many schools, professional schools and even they established universities in some cities of Kurdistan, many girls and boys studied in these schools. This study is about (American Missionaries’ educational centres in Kurdish cities in Ottoman Empire in 19th century). This study attempts to illustrate the impact of these schools that were established by American Missionaries and how they were operated. This paper is divided into three parts. First part is about the appearance of American missionaries’ activities in the region of Kurdistan. In this part we will try to briefly describe how they came to Kurdish regions and how they worked and what were their activities. The second part is about the American missionaries’ educational centres in Kurdistan. It endeavours to show the educational activities of American missionaries in Kurdistan regions, and then it will illustrate the importance of these educational centres in Kurdistan regions. The third part is about the effect of American missionaries’ educational centres on the situation of education in Kurdistan. It will evaluate the impact of these educational centres on the education in Kurdistan and on the situation of education in Kurdistan.
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Novi Puspitasari, Ni Wayan Radita. "THE HISTORY OF CHRISTIANIZATION: EDUCATION AS THE FIRST STEP OF SPREADING THE RELIGION IN BATAVIA IN THE 17TH CENTURY." Historia: Jurnal Pendidik dan Peneliti Sejarah 14, no. 1 (June 1, 2013): 85. http://dx.doi.org/10.17509/historia.v14i1.1925.
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Indonesia’s history cannot be separated from the role of the Dutch who came to the Archipelago since the 17th century along with their missionaries. Since the Dutch’s arrival in Batavia, Dutch missionaries contributed a great deal of Christianization in Asia. The year 1620 was the first step of establishing ecclesiastical in Batavia. In conjunction with the development of Christianity, the Dutch also provided education for local people in the process of Christianization in Asia. This paper discusses, first, the early development of church; second, the interaction between the pastors and the locals; third, provision education by Dutch missionaries as an effort to Christenize to the locals; and fourth, the outcome of Christianization in Batavia.
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Ballhatchet, Kenneth. "The East India Company and Roman Catholic Missionaries." Journal of Ecclesiastical History 44, no. 2 (April 1993): 273–88. http://dx.doi.org/10.1017/s0022046900015852.
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The general opinion of historians has been that the East India Company was opposed to the presence of Christian missionaries in India. It is generally held also that when the Charter Act of 813 left the Company with no option but to admit them, its governments in India maintained a fairly consistent posture of religious neutrality. These notions have recently been reinforced by Penelope Carson. But thisignores the Company's policies towards Roman Catholic missionaries. In the eighteenth century the Company welcomed Roman Catholic missionaries. It was at the nvitation of the Bombay government that Italian Carmelite missionaries settled there in 1718. It was at the invitation of the authorities of Fort St George that a French Capuchin mission was established in Madras in 1742. When the Company came into Kerala towards the end of the eighteenth century an Italian Carmelite mission was already established there, with a bishop and two priests. The mission was soon receiving material support from the Company.
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Cai, Ellen Xiang-Yu. "The Itinerant Preaching of Three Hoklo Evangelists in Mid-Nineteenth Century Hong Kong." Itinerario 33, no. 3 (November 2009): 113–34. http://dx.doi.org/10.1017/s0165115300016284.
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Karl Gützlaff set up the Chinese Union in 1844, which was a missionary society based on the principle that China's millions could never be converted to Christianity by foreign missionaries: Chinese Christians themselves must carry out the evangelisation of the empire while Western missionaries would serve as instructors and supervisors. Ever since the founding of the Chinese Union, the effectiveness of this evangelistic methodology has given rise to heated debates among contemporary missionaries and subsequent generations of Christian mission historians. Both Jessie G. Lutz and Wu Yixiong discussed the employment of this evangelistic methodology from the perspective of foreign missionaries, such as Gützlaff's evangelistic thought, the founding and development of the Chinese Union, and its crisis. By making use of more substantial mission archives, Jessie G. Lutz's research is more detailed; she even included Gützlaff's European tour from 1849 to 1850. It was Gützlaff's absence from Hong Kong that gave the other missionaries, such as Theodor Hamberg (1819-54) of the Basel Mission, Gützlaff's co-worker, the opportunity to investigate the function of the Chinese Union, and which eventually caused the dissolution of the Chinese Union during 1852 to 1853. How Gützlaff came to the idea of utilising native agency to evangelise the Chinese and how he managed to maintain his enterprise are quite clear. Although it did not come to a respectable result in his time, this idea of “self-propagation” was inherited by the missionaries who were sent to China by the other missions. Yet how did the Chinese evangelists carry out the evangelistic work independent from the missionaries? This is a question Jessie G. Lutz focused on for years.
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Mbaya, Henry. "Anne Rebecca Daoma." Exchange 48, no. 4 (November 14, 2019): 361–87. http://dx.doi.org/10.1163/1572543x-12341540.
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Abstract This article outlines the progressive journey of Anne Rebecca Daoma in the Anglican Mission at the Cape in the years 1863 to 1936. Daoma was the first African woman from Central Africa, to be trained by the Anglican missionaries in South Africa. The article traces the life of Daoma, a Yao, from the moment when the Universities Mission to Central Africa (UMCA) missionaries set her free from the slave trade in Southern Malawi in 1861, and through some phases of her life at the Cape as a missionary and argues that colonial missionary life and culture fashioned her in becoming ‘Anne Rebecca Daoma’.
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Feiya, Tao. "The Medical Missionary’s Changing Conceptions of Traditional Chinese Medicine." Social Sciences and Missions 25, no. 1-2 (2012): 76–101. http://dx.doi.org/10.1163/187489412x624293.
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Chinese medicine and Western medicine first met when Western missionaries came to China in the late Ming and early Qing period. Initially, they regarded the two types of medicine as almost equals, but gradually their evaluation of traditional Chinese medicine became more negative. After the Opium War, with the establishment of missionary hospitals, Western medical missionaries commonly criticized the theories of Chinese medicine, denigrated its practitioners and questioned its value. However, after the founding of Republic of China, the emergence of medical schools in Christian universities provided favorable conditions for the in-depth study of traditional Chinese medicine; at the same time, the fact that Western trained Chinese medical men in China were providing an introduction to traditional Chinese medicine corrected many of the missionaries’ misinterpretations of its canonical texts. In particular, some medical missionaries who had worked together with practitioners of Chinese medicine for many years began to take a “sympathetic view” of the theories and clinical experience of traditional Chinese medicine and the value of its pharmacopeia, thus pioneering Western understanding and use of traditional Chinese medicine.
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Pilsworth, Clare. "Miracles, Missionaries and Manuscripts in Eighth-Century Southern Germany." Studies in Church History 41 (2005): 67–76. http://dx.doi.org/10.1017/s0424208400000127.
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There was a certain poor little crippled girl, who sat near the gate of the monastery begging alms … she committed fornication When her time came, she wrapped the child in swaddling clothes and cast it at night into a pool…. When day dawned, another woman came to draw water and seeing the corpse of the child, was struck with horror … and reproached the holy nuns … ‘Look for the one who is missing from the monastery and then you will find out who is responsible for this crime’. […] no one was absent except Agatha who … had gone with full permission….
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Silitonga, Samuel Saut Marihot, and I. Putu Anom. "KOTA TUA BARUS SEBAGAI DAERAH TUJUAN WISATA SEJARAH DI KABUPATEN TAPANULI TENGAH." JURNAL DESTINASI PARIWISATA 4, no. 2 (December 30, 2016): 7. http://dx.doi.org/10.24843/despar.2016.v04.i02.p02.
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Barus Old City became one tourist destination for researchers of Islamic archeology, both domestically and abroad, especially in the Lobu Tua. All the existing tourism potential and supported by strategic location for a sightseeing trip make Old Town Barus very suitable to serve as a regional destination (DTW). But the existence of a tourist attraction that is not yet fully got the attention of government and society. It can be seen from the tourist attraction in Barus and a lack of information regarding the existing tourist attraction. Therefore, to make the Old City Barus as a historical tourist destination need for improvement of the tourism institute itself and also the community as a tourism people. Data collected by in-depth interviews and observation. In-depth interviews conducted by referring to the interview guide are explored and defined through preliminary observation / assessment. Some might ask them is what the potential of the old city of Barus addition to in-depth interviews, data collection is also done with the observation well at the sample location or at multiple locations in the surrounding historical attractions. Things were observed among the tourism potential in the history of the Old City of Barus Central Tapanuli. Results of this study showed that the potency owned Old Town Barus is historical attractions such as ancient tombs which are graves of Muslim missionaries of the past that Mahligai Tomb, Tomb of Boards of Appeal, the Tomb of Mr. Syech Machdun. All existing tourism potential and supported by strategic location for sightseeing trips make Old Town Barus very suitable to serve as a tourist destination. Efforts Preservation and Development of tourism potential in the Old City of Barus need any interference from the local community that would care little about the existence of these ancient tombs and also expect the local government to be more open eyes in the dig, as well as rectifying the historical record that the entry of Islam Indonesia through the Old City Barus, because in addition to as evidence of history that should be preserved its existence, the site of ancient tombs can also be used as a historical tourist destination in Central Tapanuli regency especially the old city Barus.
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Mohr, Adam. "Missionary Medicine and Akan Therapeutics: Illness, Health and Healing in Southern Ghana's Basel Mission, 1828-1918." Journal of Religion in Africa 39, no. 4 (2009): 429–61. http://dx.doi.org/10.1163/002242009x12529098509803.
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AbstractThe Basel missionaries in southern Ghana came from a strong religious healing tradition in southwest Germany that, within some circles, had reservations about the morality and efficacy of biomedicine in the nineteenth century. Along with Akan Christians, these missionaries in Ghana followed local Akan healing practices before the colonial period was formalized, contrary to a pervasive discourse condemning local religion and healing as un-Christian. Around 1885, however, a radical shift in healing practices occurred within the mission and in Germany that corresponded to both the Bacteriological Revolution and the formal colonial period. In 1885 the first medical missionary from Basel arrived in Ghana, while at the same time missionaries began supporting biomedicine exclusively. This posed a great problem for Akan Christians, who began to seek Akan healers covertly. Akan Christians argued with their European coreligionists that Akan healing was a form of culturally relative therapy, not a rival theology.
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van den Bersselaar, Dmitri. "Creating ‘Union Ibo’: Missionaries and the Igbo language." Africa 67, no. 2 (April 1997): 273–95. http://dx.doi.org/10.2307/1161445.
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AbstractThe literature of ethnicity in Africa indicates a major role for Christian missionaries in the creation of languages in Africa. It has been argued that certain African ethnic groups owe their existence to the ‘invention’ of their language by missionaries who created a written dialect—based on one or more vernacular(s)—into which they translated the Bible. This language came to be used for education in mission schools and later also in government schools. The Bible dialect consequently became the accepted standard language of the ethnic group and acquired the function of one of the group's prime identity markers.In the case of the Igbo language, the history of the CMS missionaries' efforts at creating a written standard Igbo shows that the process was not always straightforward. The article describes the problematic process of creating a written language. The missionaries undertook continual attempts on the basis of several dialects, but it was half a century before they produced the first translation of the Bible. They complicated matters by working in different dialects, but eventually created a standard dialect which they named Union Ibo, a mixture based on several Igbo dialects.The missionaries were also confronted with resistance from at least part of the Igbo population, who contested their choice of dialect. However, it appears that the majority of the Igbo were simply not interested. The Igbo population were far more interested in education in English, and although the CMS missionaries forced some vernacular education upon the people, actual interest remained limited. It is thus not surprising that the Bible language did not become the accepted standard language of the Igbo ethnic group. The spoken Igbo language does nevertheless function as one of the prime identity markers of the group. The article argues that the importance of the Igbo language to Igbo identity is partly the result of the missionary activity.
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Hopkins, Philip O. "Modern Western Christian Missions in Iran: The Connection Between Government and Missionary." IRAN and the CAUCASUS 19, no. 4 (December 14, 2015): 299–309. http://dx.doi.org/10.1163/1573384x-20150402.
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Iran and Christianity are not typically associated with one another in the modern period. However, in the context of the greater historical narrative, a connection becomes apparent, a montage showing that Christianity in Iran includes ethnic Iranian Christians from Assyrian and Armenian backgrounds as well as Western missionaries. Western missionaries came to Iran to convert Iranians, including ethnic Iranian Christians. In their efforts, their activity played a role in Iranian state and society. This paper examines the connection between the government and the Western missionary in the modern period, suggesting the influence was not completely positive.
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Lee, Angela Hao-Chun. "The influence of governmental control and early Christian missionaries on music education of Aborigines in Taiwan." British Journal of Music Education 23, no. 2 (June 29, 2006): 205–16. http://dx.doi.org/10.1017/s0265051706006930.
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There has been little research conducted on Taiwanese Aboriginal music education in comparison to Aboriginal education. C. Hsu's Taiwanese Music History (1996) presents information on Aboriginal music including instruments, dance, ritual music, songs and singing, but information on music education practices is lacking. The examination of historical documentation shows that music education was used by both the Japanese government and Christian missionaries to advance their political and religious agendas. This paper will examine the development of the music education of Aborigines in Taiwan from the mid nineteenth century, when Christian missionaries first came to Taiwan, until the end of the Japanese protectorate (1945). I shall discuss how the missionaries from Britain and Canada successfully introduced Western religious music to Aboriginal communities by promoting various activities such as hymn singing and religious services. The paper will then look at the influence of government policy on Aboriginal music education during the colonial periods. These policies affected both the music taught in elementary schools and the teaching materials.
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Zoltán, András. "A magyar keresztény terminológia bizánci rítusú szláv elemei." Magyar Nyelv 116, no. 3 (2020): 275–85. http://dx.doi.org/10.18349/magyarnyelv.2020.3.275.
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The 10thcentury Byzantine conversion of Hungarians was carried out through Slavic media-tion, as there were many SlavicHungarian bilinguals among the Hungarians settled in the midst of Slavic population, and SlavicGreek bilingual missionaries were easy to find in the Balkan provinces of the Byzantine Empire (e.g. in Macedonia). Most of the early Slavic borrowings to Hungarian came from the Slavic substrate of the Carpathian Basin (Pannonian Slavic), and this is also true of Christian terminology. Due to the high degree of similarity between 10thcentury Slavic dialects, it is difficult to separate terms locally borrowed from Pannonian Slavs from those introduced by the Byzantine missionaries speaking Slavic in Hungary. However, there are some words and expres-sions of Balkans origin (hálát ad ‘give thanks’, karácsony ‘Christmas’, pitvar ‘porch’, formerly ‘limbo, edge of Hell’, etc.) that could hardly have been found in Pannonian Slavic; these were most probably brought by the Byzantine missionaries and spread among the Hungarians.
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Müller, Retief. "Afrikaner Missionaries and the Slippery Slope of Praying for Rain." Exchange 46, no. 1 (January 27, 2017): 29–45. http://dx.doi.org/10.1163/1572543x-12341429.
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Rain prayers and ‘rainmaking’ have been much commented upon in respect to African religions including Christianity. This ritual practice was one of the issues that many colonial-era missionaries to Southern and Central Africa mentioned in their diaries and other materials. Their responses were often quite negative, but in certain cases there were attempts by missionaries to meet the indigenous discourse, if not exactly halfway, then at least in some manner by substituting Christian rain prayers for what was often seen as ‘heathen superstition’. This article concerns a much neglected group of missionaries in academic discourse, Afrikaners from the Dutch Reformed Church in the Cape Colony to wider Africa. It considers how they responded to indigenous requests or demands for rain prayers, and subtly poses the thesis that they were in some cases influenced and even convinced against their self-proclaimed biases to consider rain prayers from the indigenous point of view.