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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: 31 July 2025

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Journal articles on the topic "Missionaries – New Guinea"

1

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 tradition

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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 (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 th

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3

Tomasetti, Friedegard. "Traditional Religion: Some Perceptions by Lutheran Missionaries in German New Guinea." Journal of Religious History 22, no. 2 (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,

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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 (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

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6

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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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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8

NELSON, H. N. "Loyalties at Sword-point: The Lutheran Missionaries in Wartime New Guinea, 1939-451." Australian Journal of Politics & History 24, no. 2 (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 (1999): 118–19. http://dx.doi.org/10.1177/1030570x9901200125.

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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 (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 sinlessn

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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<br>Examining Board: Prof. Giulia Calvi (EUI) – Supervisor; Prof. Steve Smith (EUI); Prof. Edith Saurer (Universität Wien); Prof. Rebekka Habermas (Georg-August-Universität Göttingen)<br>PDF of thesis uploaded from the Library digital archive of EUI PhD theses<br>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, wes

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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"

1

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

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2

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

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3

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

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4

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

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5

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

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6

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

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7

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. Apostolic Christian Church Foundation, 1987.

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8

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

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9

Ulrich, Fellmann, ed. Von Schwaben in den Bismarckarchipel: Tagebücher der Missionarsfrau Johanna Fellmann aus Deutsch-Neuguinea 1896-1903. Harrassowitz, 2009.

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10

Puzon, Anita Simonson. Quarter to half past after. A.S. Puzon, 1996.

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Book chapters on the topic "Missionaries – New Guinea"

1

"5. The Nineteenth Century: Trade, Settlement, and Missionaries." In New Guinea. 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. 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 t

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3

Klotz, Sebastian. "Has “God” Made the Apparatus?: Missionaries as Phonographic Mediators in New Guinea and Melanesia." In Missionaries, Anthropologists, and Music in the Indonesian Archipelago. University of California Press, 2025. https://doi.org/10.1525/luminos.223.n.

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4

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. Routledge, 2017. http://dx.doi.org/10.4324/9781315244686-16.

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5

Stahn, Carsten. "The Scramble for Cultural Colonial Objects: Other Types of Acquisition." In Confronting Colonial Objects. 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 ‘Gr

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Horton, James Oliver, and Lois E. Horton. "Culture, Race, and Class in the Colonial North." In In Hope of Liberty. 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

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7

Slotta, James. "Introduction." In Anarchy and the Art of Listening. 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

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Davies, Drew Edward. "Approaching Cathedral Music from New Spain." In Forging Repertories. Oxford University PressNew York, NY, 2024. http://dx.doi.org/10.1093/9780197759059.003.0001.

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Abstract The history of European music in New Spain begins with the indoctrination of Indigenous individuals as part of a re-education program led by missionaries and the establishment of churches that celebrated the Roman Catholic liturgy through song. Reflecting upon that imposition, this chapter considers some of the values, such as nationalism, that have guided previous scholarship and questions the pervasiveness of a musical conquest beyond specific institutional boundaries in early New Spain. Focusing thereafter on cathedral music, it introduces readers to the contrasting archives of Mex

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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 172

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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 ref

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