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Relevant bibliographies by topics / Missionaries – New Guinea

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Academic literature on the topic 'Missionaries – New Guinea'

Author: Grafiati

Published: 26 July 2024

Last updated: 27 July 2024

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Journal articles on the topic "Missionaries – New Guinea"

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Flower, Scott. "Conversion to Islam in Papua New Guinea." Nova Religio 18, no. 4 (2014): 55–82. http://dx.doi.org/10.1525/nr.2015.18.4.55.

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Papua New Guinea is famous for its religious diversity, innovation, and role as the intellectual home of the “cargo-cult.” Contrary to the dominant contemporary trend toward localized and syncretized forms of Christianity, one of the fastest-growing new religious movements in Papua New Guinea is the not so “new” religion of Islam. From 2000–2012, the Muslim convert population grew more than 1,000 percent, and data from fieldwork between 2007 and 2011 suggests that globalization factors, especially missionaries and media, are contributing to increased conversion rates. Transition from traditional life to modernity is sparking a range of social and personal crises leading people to search for new religions more closely aligned with traditional, local, cultural and material dimensions. This makes future conversion growth in Papua New Guinea likely.

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Kalinoe, Kulasumb. "‘Decolonising’ Tropical Collections: Cultural Material from Papua New Guinea in Museums." eTropic: electronic journal of studies in the Tropics 22, no. 1 (July 3, 2023): 215–35. http://dx.doi.org/10.25120/etropic.22.1.2023.3983.

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Museums are western institutions that house the remnants of colonisation. They are fraught institutions in which cultural heritage issues arise due to the differences in western and indigenous societies. Most tropical collections were acquired during colonisation through unjust means by government administrators, missionaries, and dealers. In more recent times the ‘decolonisation’ of museums has begun, with developing nations and source communities demanding the repatriation and restitution of their cultural material from museums. This signifies political redress and self-determination from the effects of colonisation on former colonised nations and those that are still experiencing colonial occupation. This paper focuses on the collection and removal of cultural material from Papua New Guinea (PNG) during the colonial era. The paper discusses views among the Papua New Guinean diaspora in Australia on museums and PNG collections, and argues that cultural heritage issues must be addressed before the work of decolonisation can begin. Museums that house Papua New Guinean collections must follow the cultural protocols of the relevant Papua New Guinean source communities. Decolonisation will require an overhaul of the western museum structure and principles, and Papua New Guinean vision, values and voices must be at the forefront of this work.

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Tomasetti, Friedegard. "Traditional Religion: Some Perceptions by Lutheran Missionaries in German New Guinea." Journal of Religious History 22, no. 2 (June 1998): 183–99. http://dx.doi.org/10.1111/1467-9809.00058.

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Brain, J. B. "Mariannhill monastery, 1882-1982." New Contree 13 (July 11, 2024): 5. http://dx.doi.org/10.4102/nc.v13i0.785.

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The Mariannhill monastery was established in 1882 on the farm Zeekoegat in Natal by the Trappist monks who, before any direct evangelization, cultivated the large and productive monastery farm and erected the necessary buildings. Formal mission work did not begin until 1884 and by 1898, with 185 monks, Mariannhill had become the largest abbey in the world. It was separated in 1909 from the Trappist order and became a separate missionary congregation known as the Congregation of Missionaries of Mariannhill. Today Mariannhill missionaries are at work not only in Natal, but also in the Transkei, Zimbabwe, New Guinea, and Brazil.

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Hermkens, Anna-Karina. "Marists, Marian Devotion, and the Quest for Sovereignty in Bougainville." Social Sciences and Missions 31, no. 1-2 (May 1, 2018): 130–61. http://dx.doi.org/10.1163/18748945-03101012.

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Abstract Christianity and politics seem to be intrinsically linked. In Central Bougainville, which is part of the autonomous region of Bougainville in Papua New Guinea (PNG), the Catholic faith introduced by Marist missionaries has been instrumental in building a national Bougainville identity and sustaining the political struggle for sovereignty. Although the first missionaries were often cautious not to disrupt socio-political organisations, Marists have been advocating both local and Marist political interests and views in the continuously shifting religious, and socio-economical political context of colonial and “post”-colonial Bougainville. This article follows the early Catholic missionaries to Bougainville, elucidating dialectics, tensions and politics of conversion. Moreover, it shows how devotion to Mary became entangled with a particular representation of Bougainville land as Holy, and the engendering of an ethnic-religious nationalism in the context of a ten-year-long devastating conflict and struggle for sovereignty.

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Kajzer, Dariusz. "Ewangelizacja w kontekście kultury górskich rejonów Papui–Nowej Gwinei. Część 1." Annales Missiologici Posnanienses 26 (December 30, 2021): 7–25. http://dx.doi.org/10.14746/amp.2021.26.1.

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The purpose of the article is to show the dynamics of evangelization in the context of the culture of the peoples living in the mountainous areas of Papua New Guinea. The starting point is the history of Christianization of these areas and the rooting of Churches of various denominations there. The analysis reveals the tools of evangelization used by Catholic missionaries to penetrate the culture and traditions of the locals, which resulted in the formation of new Christian communities.

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NELSON, H. N. "Loyalties at Sword-point: The Lutheran Missionaries in Wartime New Guinea, 1939-451." Australian Journal of Politics & History 24, no. 2 (April 7, 2008): 199–217. http://dx.doi.org/10.1111/j.1467-8497.1978.tb00253.x.

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Breward, Ian. "Book Review: Divine Word Missionaries in Papua New Guinea 1896–1996; Festschrift. Verbum." Pacifica: Australasian Theological Studies 12, no. 1 (February 1999): 118–19. http://dx.doi.org/10.1177/1030570x9901200125.

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Kajzer, Dariusz. "Ewangelizacja w kontekście kultury górskich rejonów Papui-Nowej Gwinei. Część 2." Annales Missiologici Posnanienses 27 (March 31, 2023): 111–45. http://dx.doi.org/10.14746/amp.2022.27.7.

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The purpose of the article is to show the dynamics of evangelization in the context of the culture of the peoples living in the mountainous areas of Papua New Guinea. The starting point is the history of Christianization of these areas and the rooting of Churches of various denominations there. The analysis reveals the tools of evangelization used by Catholic missionaries to penetrate the culture and traditions of the local inhabitants, which resulted in the formation of new Christian communities.

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O'Hanlon, Michael. "'Mostly Harmless'? Missionaries, Administrators and Material Culture on the Coast of British New Guinea." Journal of the Royal Anthropological Institute 5, no. 3 (September 1999): 377. http://dx.doi.org/10.2307/2661274.

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Dissertations / Theses on the topic "Missionaries – New Guinea"

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Bieniek, Jan. "Enga and evangelisation : the changing pattern of the laity's involvement in the Christian evangelisation of Enga." Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/7718.

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Müller, Klaus W. "Georg F. Vicedom as missionary and peacemaker his missionary practice in New Guinea : a research based mainly on his own writings /." Neuendettelsau : Erlanger Verlag für Mission und Ökumene, 2003. http://catalog.hathitrust.org/api/volumes/oclc/52820786.html.

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Mackay, Ross. "Catholic and Methodist missionaries in the Milne Bay Province of Papua New Guinea, 1930-80." Phd thesis, 1999. http://hdl.handle.net/1885/10987.

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This thesis is divided into four sections. The first focuses on the missionaries: who they were, the leaders under whom they worked, and how their labours succeeded. All white missionaries (except for a relative few in the Methodist Mission after 1968) were Australian, the Methodists predominantly middle class, the Catholics mostly from working class backgrounds. They brought with them aspects of the sectarian divide of their homeland. The period up to the mid-sixties was a time ofpo1arised and acrimonious sectarian division in Australia. Doctrines of papal infallibility and the sinlessness of Mary horrified many Protestants, and the foundational debate ofthe primacy of Scripture over that of the Church ensured a high level of argument and debate. While these debates did not take place among the missionaries in Papua, relations between the competing missionaries reflected the fact there was little fratemisation and dialogue, though there was no outright hostility or physical confrontation. When there was a problem it was usually a personality clash between individuals. The nature and details of the sectarian divide are dealt with in chapter one, as is the major political issue of separate spheres of influence. The second section examines the Catholic and Methodist Missions irom 1930 up to, and including what was the most serious issue they faced, the evacuation of the white missionaries in January 1942. This decade was the period of establishment of the Catholic Mission, and of growing conservatism, reflected in the leadership, in the Methodist work. A chapter is devoted to the events that created the evacuation controversy and what happened among the Papuan people when the missionaries departed, including why the Methodists left behind their Pacific Island colleagues. The third section takes up the story from when the missionaries returned in 1945 up until 1980. For the Catholics these were years of expansion into new areas as the hindrance of' spheres of influence' broke down. The progress from a small, struggling church to one that, by the mid-fifties, had spread across the whole province are examined as is the important organisational changes that took place until this mission became part of a national church. As well, it was a period in which the directions they had spent so long in setting were sorely tested, especially their emphasis on school education. In the Methodist Mission the post-war period began with entrenched conservatism but, in the space of a couple of years in the mid-sixties, underwent such a powerful period of change that, by 1970, they were a truly national church with independence in an absolute sense. Rapid strides to an autonomous, independent church are analysed as are the factors that had held the process back for so long. The fourth section deals with Papuan responses to the missionaries' efforts. Cultural effects, both in the area of traditional beliefs in marriage and magic as well as millenarian movements, are examined in two different chapters. The other two chapters look at the responses through the 'outward' contributions of education, medical and technical services with the final chapter looking at the 'inward' responses as seen in 'ownership' of the missions and their messages as measured by attendances at worship and the development oflocalleaders. The conclusion claims the self-evidence of certain facts: that Christianity is a deep and permanent factor in the lives of these people and that the Methodist/United Church is the preferred church by the great majority for one main reason: it was the first to be there and the experience of the people was sufficiently positive for there to be no reason to change allegiance when the Catholics arrived. At the same time, it is acknowledged the Catholic Church is also a permanent and welcome institution in the lives of the Massim people.

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STORNIG, Katharina. "'All for the greater glory of Jesus and the salvation of the immortal souls!' : German missionary nuns in colonial Togo and New Guinea, 1897-1960." Doctoral thesis, 2010. http://hdl.handle.net/1814/14987.

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Defence date: 25 October 2010
Examining Board: Prof. Giulia Calvi (EUI) – Supervisor; Prof. Steve Smith (EUI); Prof. Edith Saurer (Universität Wien); Prof. Rebekka Habermas (Georg-August-Universität Göttingen)
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
This thesis, a feminist history of mission in the context of gender, has started on the premise to develop an alternative perspective on the missionary encounter rather than the attempt to enrich existing narratives by adding women. Therefore, it mainly draws on the sources that its principal subjects, western missionary nuns, produced. These are mostly correspondence with Europe, travelogues, chronicles, reports and, to a lesser extent, articles, photographs and memoirs, all of which allow us to gain new insights into the nuns’ religious and practical worlds and their gendered dimensions as they moved within and across imperial and religious systems. In addition, it uses colonial records and ecclesiastical sources in order to scrutinize the power relations that structured the nuns’ missionary engagement and their ambiguous roles as enthusiastic missionaries that took their privileged position as 'white Christians' for granted on the one hand and subordinated to male religious and secular power on the other one. Ultimately, theological perspectives are accorded a prominent place because, to borrow from Andrew Porter, missionaries 'viewed their world first of all with the eye of faith and then through theological lenses'.

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Huber, Mary Taylor. "The ecclesiological frontier an ethnohistorical study of Catholic missionaries in the Sepik Region of Papua New Guinea /." 1986. http://catalog.hathitrust.org/api/volumes/oclc/18809465.html.

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Books on the topic "Missionaries – New Guinea"

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Azzopardi, Nazarene. Mission experience: Papua New Guinea. Malta: [The Author], 2003.

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Barker, John. Missionaries, environmentalists, and the Maisin, Papua New Guinea. Canberra, ACT: State Society and Governance in Melanesia Project, Research School of Pacific and Asian Studies, Australian National University, 2002.

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Down, Goldie M. Wings over New Guinea: The story of Leonard Barnard. Boise, Idaho: Pacific Press Pub. Association, 1988.

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Wetherell, David. Charles Abel: And the Kwato Mission of Papua New Guinea, 1891-1975. Carlton South, Vic., Australia: Melbourne University Press, 1996.

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Forbes, George. A church on fire: The story of the Assemblies of God of Papua New Guinea. Mitcham, Vic: Mission Mobilisers International Inc., 2001.

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Navarre, André. Handbook for missionaries of the Sacred Heart working among the natives of Papua, New Guinea: André Navarre. [Kensington, Sydney: Chevalier Press, 1987.

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Donais, Rosalie M. As many as received Him, to them gave He power: To become the sons of God, even to them that believe on His name, John 1:12. Tremont, IL (P.O. Box 151, Tremont 61568): Apostolic Christian Church Foundation, 1987.

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Parlier, Jaki. Poking holes in the darkness. Orange, Calif: Promise Pub., 1994.

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Puzon, Anita Simonson. Quarter to half past after. [U.S.?: A.S. Puzon, 1996.

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Koninklijk Instituut voor Taal-, Land- en Volkenkunde (Netherlands), ed. Headhunters from the swamps: The Marind Anim of New Guinea as seen by the Missionaries of the Sacred Heart, 1905-1925. Leiden, Netherlands: KITLV Press, 2010.

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Book chapters on the topic "Missionaries – New Guinea"

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"5. The Nineteenth Century: Trade, Settlement, and Missionaries." In New Guinea, 103–32. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824844134-009.

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Whitehouse, Harvey. "From Mission to Movement." In Arguments and Icons, 34–53. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198234142.003.0003.

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Abstract Most of the earliest European settlers in Papua New Guinea were missionaries and for many indigenous villagers even up to the present time, the most enduring and intensive links with European culture have been mediated by proselytizing Christians. The latter were by no means exclusively white; indeed, many early missionaries were Polynesians and, later, Melanesians from the more heavily Christianized areas. But whether or not the carriers of these diverse ‘Christianities’ were themselves ethnically European, the mode of religious transmission they established was fundamentally alien to most Papua New Guineans. My principal concern in this chapter is not with the thematic differences between indigenous and Christian cosmologies but with a set of fundamental contrasts in the nature of their transmissive characteristics.

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Tampke, Jürgen. "‘Our Duty to Convert Men-Eaters and Cannibals’: German Lutheran Missionaries and their Work in Australia and New Guinea before 1914." In Religions and Missionaries around the Pacific, 1500–1900, 239–56. Routledge, 2017. http://dx.doi.org/10.4324/9781315244686-16.

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Stahn, Carsten. "The Scramble for Cultural Colonial Objects: Other Types of Acquisition." In Confronting Colonial Objects, 182—C4N351. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192868121.003.0004.

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Abstract This chapter demonstrates how collectors, traders, or missionaries benefited from colonial contexts. It argues that market labels, such as purchase or the idea of a ‘gift’ do not necessarily reflect the context of colonial transactions. It also traces forms of resistance to colonial narratives and the social transformation of objects. It demonstrates entanglements through object histories from different colonial contexts (settler colonialism, extractive colonialism, and colonial occupation), namely: (1) the Māori ancestral house from Tūranga; (2) Moai Hoa Hakananai (1868); (3) the ‘Great Zimbabwe Birds’; (4) the Bangwa ‘Queen’ and the Ngonnso statue; (5) the grand canoe from Luf in German New Guinea; (6) missionary collecting of minkisi power figures in the Congo; (7) the gifting of King Nsangu’s throne; (8) the ‘sale’ and return of the Olokun head from Ife; (9) the removal of Nefertiti from British occupied Egypt; and (10) the Venus of Cyrene and the Axum Obkelisk.

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Horton, James Oliver, and Lois E. Horton. "Culture, Race, and Class in the Colonial North." In In Hope of Liberty, 30–54. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195047325.003.0002.

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Abstract During the more than eight generations of black life in the colonial North, African customs and traditions mingled with those of Europeans and Native American Indians to produce a new culture. Each group, whether African or European, retained aspects of their own heritage and contributed to and produced a variation on a common tradition—creating a multilayered American culture. African ways blended with but did not totally succumb to the pressures of European customs and Christian beliefs. European missionaries working among blacks in the eighteenth century complained that their work was greatly hampered by “the prejudices of the slaves themselves.” These dedicated churchmen were particularly frustrated by the tenacity with which Africans clung to their Old World ways. “Those born in Guinea [were] strangely prepossessed in favor of superstition and Idolatry,” declared one Anglican minister in 1748. Their ethnocentrism prevented these clergymen from appreciating or even being curious about African beliefs, many of them hundreds of years older than Christianity, though some did recognize a “false Religion to be combated with.”

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Slotta, James. "Introduction." In Anarchy and the Art of Listening, 1–23. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770005.003.0001.

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This chapter emphasizes that words have the power to influence the way people think about themselves and the world around them, to shape their actions, and stir their bodies. It particularly focuses on what goes on the other side of the word, in the act of listening, and the agency of listeners and the power of listening. The chapter begins by underlining that the questions that surround the act of listening have only grown with the arrival of a host of new interlocutors over the last century: missionaries and the Christian God, the Australian colonial administration and now the government of Papua New Guinea, teachers, pastors, a US-based conservation non-governmental organization (NGO) that works to preserve tree-kangaroos in the valley, and, of course, anthropologists, among others. The chapter describes the ethnography of listening as a form of communicative action—as a way that people in the Yopno Valley are working to shape their collective futures. In these efforts, the chapter argues that listening plays not only an important part but an essential one. The chapter looks at the different practices of listening that people use to try to control their destiny, and considers the complexities and challenges that they face as they try to “listen well.” The chapter hopes that the book will provide an appreciation for the significance of listening in the lives of people in the valley and, more generally, as an activity of political importance in its own right.

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Rousselle, Antoine Loyer, and Réginald Auger. "Identity and Cultural Interaction in French Guiana during the Eighteenth Century." In Archaeological Perspectives on the French in the New World. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054391.003.0008.

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In colonial times, French Guiana, located on the north coast of South America, was part of the circum-Caribbean region and participated in the triangular trade. Beginning with their arrival in 1665, Jesuit missionaries had control over the religious affairs for the colony and gained a very influential position within the colonial population until their expulsion (1763-1768). They also participated in the plantation system, as a way to finance the establishment of their evangelization work among the Native people of South America. With their most iconic plantation, the Habitation Loyola (ca 1720-1768), the Jesuits were the first producers of sugar, coffee, and cocoa; over a century of their exploitation more than a thousand slaves were scattered over all their possessions. In this chapter we seek to explore the social dynamics and cultural interactions between the Jesuits, the enslaved Africans, and the Native populations within the plantation system. We begin with a brief review of the plantation studies in French Guiana and the Caribbean, then we address the questions of cultural interaction studies and the creolization process. Our analysis is based on specific sets of artifacts retrieved mainly from a trash deposit associated with the kitchen and the Great House.

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Fant, Clyde E., and Mitchell G. Reddish. "Seleucia Pieria." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0045.

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Seleucia Pieria, the ancient seaport for Antioch of Syria, once played a central role in the travels of the 1st-century Christian missionaries. Little remains of the city or its port. Nevertheless, one outstanding attraction still remains, and it alone is worth a visit to the site: the spectacular tunnel of Vespasian and Titus. To reach Seleucia Pieria, travel 18 miles south of Antakya (ancient Antioch) to the village of Samandağ, then proceed north along the beach road approximately 2 miles to the little settlement of Çevlik. Portions of the ancient breakwater are clearly visible from the refreshment stand above the beach. (Do not plan to swim—not that anyone would be tempted after viewing the polluted condition of the water.) The city and port of Seleucia Pieria were founded at the beginning of the 3rd century B.C.E. by one of the generals of Alexander the Great, Seleucus Nicator, who also founded Antioch. (The name Pieria was derived from Mt. Pieria, the mountain above the city.) His descendants, known as the Seleucids, battled for many years with the Ptolemies for control of Syria, Palestine, and Egypt, eventually losing out entirely. Originally Seleucia Pieria served as the capital of the new kingdom of Seleucus I. After Seleucus was assassinated (281 B.C.E.), however, his son, Antiochus I, moved the capital to Antioch, and Seleucia Pieria served as its strongly fortified port. During the Roman era the port was captured by Pompey, who granted it the status of a free city. Later, it became the location of a Roman fleet. At its zenith the city had a population of some 30,000 inhabitants. Many famous persons passed through the ancient port during its history. Besides the Christian missionaries Paul and Barnabas and several of the Roman emperors, other notables included the renowned wonderworker Apollonius of Tyana, in his own way a missionary of Pythagorean reform. According to Philostratus, Apollonius, too, set sail from Seleucia Pieria to go to Cyprus at virtually the same time as the Christian missionaries (Life of Apollonius 3). Seleucia Pieria is mentioned in the New Testament only in connection with the first missionary voyage of Paul and Barnabas (Acts 13:4): “So, being sent out by the Holy Spirit, they went down to Seleucia; and from there they sailed to Cyprus.”

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Urban, Hugh B. "Modernity and Neo-Tantra." In The Oxford Handbook of Tantric Studies. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197549889.013.12.

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Abstract This chapter examines the complex transformations of Tantra in the context of modernity, globalization, and capitalism since the early nineteenth century. In the eyes of most European Orientalist scholars, British colonial authorities, and Christian missionaries of the Victorian era, Tantra was seen as dark path of sexual deviance and black magic. Yet for many European and American authors of the late nineteenth and early twentieth centuries, such as Theodor Reuss and Pierre Bernard, Tantra was embraced as a much-needed path of sexual liberation and the celebration of the physical body. During the 1960s and 1970s, Tantra became a key part of the counterculture and sexual revolution, as global gurus such as Bhagwan Shree Rajneesh (aka Osho) began to promote the practice of “Neo-Tantra,” now defined primarily as a kind of “spiritual sexology.” Finally, in our own era, Tantra has become a ubiquitous part of global popular culture, mass marketed through texts such as The Complete Idiot’s Guide to Tantric Sex. To conclude, I discuss and reevaluate Agehananda Bharati’s famous concept of the “pizza effect” as a way of understanding the historical exchange between India and “the West.” Instead, I suggest that something like a “curry effect” is perhaps a more accurate metaphor to explain the different trajectories of Tantra in modern South Asia, Europe, and America.

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Palmer, Lindsay. "Introduction." In The Fixers, 1–33. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190680824.003.0001.

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The introduction to this book begins with a detailed description of what news fixers are and how their work has evolved over time. Since the book focuses primarily on news fixing in the 21st century, the introduction historicizes the figure of the fixer, illuminating the fixer’s connections to the interpreters or guides hired by explorers, missionaries, and anthropologists of past centuries. This brief but necessary historicization is firmly rooted within the critical framework of postcolonial studies, a theoretical lens that helps me explain the deeply entrenched tradition of colonial dependence on regionally specific knowledge—knowledge that unfortunately did not prevent the misrepresentation and exploitation of the people living in these other places. The introduction then moves to an examination of the news fixers’ current role within the larger ecosystem of international reporting. Building off the rich literature found in the field of journalism studies, which examines the various elements of the labor of foreign correspondence, the introduction will show that a space must be made within journalism scholarship for the study of news fixers. What is more, the field of global journalism ethics also has much to gain from a closer examination of these locally based media employees.

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