Journal articles: 'Missions – Chine – Histoire'

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Hsia, Ronnie Po-chia. "Jesuit Foreign Missions. A Historiographical Essay." Journal of Jesuit Studies 1, no. 1 (2014): 47–65. http://dx.doi.org/10.1163/22141332-00101004.

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A review of recent scholarship on early modern Jesuit missions, this essay offers a reflection on the achievements and desiderata in current trends of research. The books discussed include studies on Jesuit missions in China (Matteo Ricci), on the finances of the eighteenth-century Madurai mission in India, the debates over indigenous missions in the Peruvian province in the sixteenth and early seventeenth century, on print and book culture in the Jesuits’ European missions, and finally a series of studies on German-speaking Jesuit missionaries in Brazil, Chile, and New Granada.

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Anderson, Gerald. "Peter Parker and the Introduction of Western Medicine in China Peter Parker et l'introduction de la médecine occidentale en Chine Peter Parker und die Einführung westlicher Medizin in China Peter Parker y la Introducción de Medicina Occidental en China." Mission Studies 23, no. 2 (2006): 203–38. http://dx.doi.org/10.1163/157338306778985776.

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AbstractIn the context of the life and missionary career of Peter Parker, M.D., a graduate of Yale who went to China in 1834, this article looks first at three issues: Who was the first medical missionary? Who was the first medical missionary in China? Who first introduced Western medicine in China?It also considers the tensions in the emerging understanding of the role of a medical missionary in the mid-nineteenth century, and the problems this caused for Parker, which led to his dismissal by the American Board of Commissioners for Foreign Missions.It then assesses the role of Parker as an American diplomat, when he became involved, first as a part-time secretary and interpreter, and confidential advisor, for the U.S. Commissioner to China, and helped to negotiate the first treaty between China and the United States in 1844. And later when Parker himself was appointed as the US Commissioner, and proposed aggressive military action against China, which led to his recall by the US State Department.Finally, in retirement for 30 years in Washington, DC, Parker received numerous honors and recognition, including appointment as a corporate member of the American Board, which earlier had terminated him as a missionary. Jetant un regard sur la vie et la carrière missionnaire de Peter Parker, M.D., diplômé de Yale parti en Chine en 1834, cet article pose d'abord trois questions: Qui a été le premier missionnaire médecin? Qui a été le premier missionnaire médecin en Chine? Qui a le premier introduit la médecine occidentale en Chine?Il considère aussi les tensions à l'œuvre dans la conception progressive du rôle d'un missionnaire médecin au milieu du dix-neuvième siècle, et les problèmes que cela a causé à Parker, allant jusqu'à la démission de ses fonctions par le Bureau américain des Missions étrangères.Il évalue ensuite le rôle de Parker comme diplomate américain lorsqu'il entra en scène d'abord comme secrétaire-interprète à temps partiel et conseiller particulier du Haut-commissaire américain pour la Chine, et qu'il aida à négocier le premier traité entre la Chine et les Etats-Unis en 1844. Et plus tard, lorsque Parker fut lui-même nommé Haut-commissaire américain et proposa une action militaire agressive contre la Chine, ce qui conduit à son rappel par le Département d'Etat américain.Finalement, retiré pendant trente ans à Washington, D.C., Parker reçut reconnaissance et de nombreux honneurs, y compris sa nomination au Bureau américain qui l'avait démis comme missionnaire quelques années auparavant. Im Zusammenhang mit dem Leben und der Missionslaufbahn des Arztes Peter Parker, einem Absolventen von Yale, der 1834 nach China ging, beleuchtet dieser Artikel eingangs drei Fragen: Wer war der erste ärztliche Missionar? Wer war der erste ärztliche Missionar in China? Wer hat die westliche Medizin als erster in China eingeführt?Der Artikel behandelt auch die Spannung zwischen dem damals entstehenden Begriff der Aufgabe eines ärztlichen Missionars Mitte des 19. Jahrhunderts und den Problemen, die er für Parker bedeutete und die zu seiner Entlassung vom American Board of Commissioners für auswärtige Mission führte.Dann bewertet der Artikel die Rolle Parkers als amerikanischer Diplomat, als er zuerst als Teilzeit Sekretär, Übersetzer und geheimer Berater für den US Commissioner in China arbeitete und ihm half, 1844 den ersten Vertrag zwischen China und den USA auszuhandeln. Und später, als Parker selbst zum US Commissioner bestellt wurde und eine aggressive militärische Vorgangsweise gegen China vorschlug, was zu seiner Abberufung durch das US State Department führte.Schließlich, über 30 Jahre im Ruhestand in Washington D.C., erhielt Parker zahlreiche Ehren und Anerkennung, eingeschlossen seine Berufung als Vollmitglied des American Board, das ihn früher als Missionar abgesetzt hatte. En el contexto de la vida y carrera misionera de Peter Parker, M.D., un graduado de la universidad Yale que fue a China en 1834, este artículo examina primero tres asuntos: ¿Quién era el primero misionero médico? ¿Quién era el primero misionero médico en China? ¿Quién era el primero para introducir medicina Occidental en China?También considera las tensiones en el entendimiento desallorrando del papel de un misionero médico en el siglo medio-decimonono, y los problemas éstas causó para Parker, que llevó a su despido por el Junta Norteamericano de Comisionados de las Misiones Extranjeras.Luego el articulo evalúa el papel de Parker como un diplomático norteamericano, cuando llegó a ser ocupado, primero como una secretaria de la jornada incompleta e intérprete, y consejero confidencial, para el EE.UU. Comisionado a China, y ayudó negociar el primer tratado entre China y los Estados Unidos en 1844. Y más tarde cuando Parker que se fijó como el Comisionado estadounidense, y se propuso acción agresiva militar contra China, que resultó en su revocación por el EE.UU. Departamento Estatal.Finalmente, durante su jubilación de 30 años en Washington, D.C., Parker recibió honores numerosos y reconocimiento, incluso su nombramiento como un miembro corporativo de la Junta Norteamericana, que más temprano lo había terminado como un misionero.

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Wu, Huiyi. "Comment écrire une histoire plurilingue de la mission en Chine ?" Écrire l'histoire, no. 19 (December 1, 2019): 63–71. http://dx.doi.org/10.4000/elh.1874.

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Wang, Mingyu, and Jing Li. "The Historic Mission of Chinese Semiotic Scholars." Chinese Semiotic Studies 14, no. 2 (May 25, 2018): 137–48. http://dx.doi.org/10.1515/css-2018-0009.

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Abstract Semiotics as a science of signs originated from Europe and America where France, the USA and Russia are acknowledged as the three epicenters for semiotics studies. Comparatively, in China, the conscious study of semiotics as an independent discipline started much later; yet, the traditional Chinese culture is imbued with bountiful semiotic resources. In response to the prospects of semiotics studies around the globe, how should China, with its deep-rooted traditional culture and unique semiotic resources, integrate itself with the world as a powerhouse in semiotics studies? How can it gain its access to the academic discourse of semiotics? What should it do to establish a school of semiotics studies featuring Chinese characteristics and to contribute to the world’s semiotics studies? These questions, which still remain to be answered, concern not only the process and progress of semiotics studies in China but the historic mission of Chinese semiotics as well. The paper highlights 12 semiotic spheres unique to China and six aspects of the academic philosophy of Chinese semiotics, hereby calling for long-term and sustained efforts to advance the progress of semiotics studies in China. And it is the authors’ belief that China’s bountiful semiotic resources and relevant research achievements will be a contribution to the world’s semiotics studies.

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Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (May 28, 2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.

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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-American Protestant missions were expanding across the globe, they conceived of their mission as a universal one and sought to draw Copts and Muslims alike toward their reformed (that is, Protestant) creed. In the long run, American efforts led to the creation of an Egyptian Evangelical church (Kanisa injiliyya misriyya) even while stimulating a kind of “counter-reformation” within Coptic Orthodoxy along with new forms of social outreach among Muslim activists and nationalists.

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Szippl, Richard F. "The Cross and the Flag." Mission Studies 14, no. 1 (1997): 175–202. http://dx.doi.org/10.1163/157338397x00112.

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AbstractChina has always occupied a special place in the history of Christian Missions. The second half of the nineteenth century was a time of especially intense missionary interest in China that coincided with a rapid overseas economic, military, and political expansion of the Western world. Conventionally, there have been two approaches to the question of the relationship between Christian missions and Western expansion. One paints missionaries as the vanguard of Western colonization, while the other stresses the detached idealism of the missionaries. In fact, the relationship between Christian missions and Western expansionism is a complicated one. This article considers this problematic relationship from a diplomatic perspective based on the views of Max von Brandt, a veteran German diplomat and expert in East Asian affairs at the end of the nineteenth and beginning of the twentieth centuries. Retiring from diplomatic service after thirty-three years in East Asia, Brandt served as an adviser to the German Foreign Office, and wrote a dozen books and over a hundred periodical articles on East Asian and other topics. The article briefly sketches Brandt's involvement with the mission question as a diplomat, and then analyses his writings on the subject. It shows how complicated the relationship between Christian missions and the policies of the Western governments really was. On the one hand, as the German envoy in China, Brandt promoted the German government protection of Catholic missionaries and intervened with the Chinese government repeatedly for the safety and security of Western missionaries when it suited the basic aims of government policy. At the same time, however, Brandt's diplomatic reports and later writings clearly reveal a basically negative appraisal of the effects of missionary activity. From Brandt's diplomatic perspective, Christian missions in China were both boon and bane.

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Lewis, Nicholas J. "Revisiting De Christiana Expeditione as an Artefact of Globalisation." Itinerario 45, no. 1 (March 15, 2021): 47–69. http://dx.doi.org/10.1017/s0165115321000097.

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AbstractFor Europeans, Matteo Ricci's mission memoirs proved to be the most comprehensive and accessible book about China. Ricci's account of the early Jesuit mission was immensely popular, receiving translations into most European languages. Until the twentieth century, however, anyone who read Ricci's narrative was not reading what Ricci himself had written. Rather, they were reading a curated translation produced by one of his successors, Nicolas Trigault. The resulting work, De Christiana Expeditione apud Sinas, was an edited translation, substantially the same but often different than Ricci's original manuscript.This article reexamines Trigault's translation, on its own terms, as an artefact of globalisation. Not only does the adaptation reveal information about the Jesuit missions that Ricci's manuscript did not, but it also had a significant impact on European Catholics, as its dissemination inspired would-be missionaries to seek their vocations in China.

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Dommen, Arthur J., and George W. Dalley. "The OSS in Laos: The 1945 Raven Mission and American Policy." Journal of Southeast Asian Studies 22, no. 2 (September 1991): 327–46. http://dx.doi.org/10.1017/s002246340000391x.

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In September 1945, the U.S. Office of Strategic Services (OSS) headquarters in Kunming dispatched a mission to Laos. The purpose and composition of the mission were described on the first page of the mission's report as follows:The Raven Mission was put on by OSS in cooperation with AGAS [Air Ground Aid Section], and parachuted near Vientiane, French Indo-China on 16 September 1945 for Prisoner of War relief work. This mission was activated following a request by G-5 SOS. The mission was composed of the following personnel: Major [Aaron] Bank, Mission Leader; Major [Charles] Holland, Executive Officer; Lt. [Alger] Ellis, Asst. Executive Officer; Lt. Phelan, AGAS Representative; Lt. [B. Hugh] Tovar, Reports Officer; Lt. Reese, Reports Officer; T/5 McKowan, Radio Operator; T/5 Blandin, Medic; Lao Trug [Luu], Interpreter.

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Bruner, Jason. "Inquiring into Empire: Princeton Seminary’s Society of Inquiry on Missions, the British Empire, and the Opium Trade, Ca. 1830‐1850." Mission Studies 27, no. 2 (2010): 194–219. http://dx.doi.org/10.1163/157338310x536438.

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AbstractPrinceton Seminary was intimately involved in the North American foreign missions movement in the nineteenth century. One remarkable dimension of this involvement came through the student-led Society of Inquiry on Missions, which sought to gather information about the global state of the Christian mission enterprise. This paper examines the Society’s correspondence with Protestant missionaries in China regarding their attitudes to the British Empire in the years 1830‐1850. It argues that the theological notion of providence informed Princetonians’ perceptions of the world, which consequently dissociated the Christian missionary task with any particular nation or empire. An examination of the Society of Inquiry’s correspondence during the mid-nineteenth century reveals much about Protestant missionaries and their interactions with the opium trade and the results of the First Opium War (1839‐1842). Princetonians’ responses to the opium trade and the First Opium War led ultimately to a significant critique of western commercial influence in East Asia. In conclusion, this paper questions the extent to which commerce, empire, and Christian missions were inherently associated in nineteenth century American Protestant missionary activity.

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Kulikov, Andrey M. "Correspondence of Archimandrite Palladius (Kafarov) with E. K. Byutsov." Oriental Studies 20, no. 4 (2021): 68–79. http://dx.doi.org/10.25205/1818-7919-2021-20-4-68-79.

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The article contains the correspondence of participant XII (1840–1849), head XIII (1849–1859) and XV (1865–1878) of Russian Ecclesiastical Missions in Beijing (REM), the greatest Russian orientalist, Archimandrite Palladius (Kafarov) (1817–1878) to the head of the Russian Diplomatic Mission in China, Evgeny Karlovich Byutsov (1837–1904). The original letters were found by the author in the State Archive of the Russian Federation (Moscow) in the Byutsov collection. The analyzed letters were written in Beijing from June 30 to December 3, 1877, during the period when Archimandrite Palladius (Kafarov) was the head of the XV Russian Ecclesiastical Mission, and Yevgeny Byutsov led the Russian diplomatic mission in China. The study of documents that were not yet introduced into scientific circulation aims to fill in the gaps in the study of the activities of the XV Russian Ecclesiastical Mission in Beijing and its contacts with the Russian Diplomatic Mission in China. The letters provide rich material on the relationship between the two leaders of the most important Russian authorities, officially operating in the Chinese capital after the Second Opium War. The letters contain numerous details about the everyday aspects of the life of XV REM, including many References to earlier unknown difficulties encountered by the chief of the XV REM with its employees. Archimandrite Palladius pays much attention to the description of the restructuring of the Northern Metochion of the REM, which began during this period.

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Witek, Michał. "Historia, naród i nacjonalizm. Ewolucja misji chińskich muzeów w kontekście współczesnej „gorączki” muzealnej w Chińskiej Republice Ludowej." Prace Kulturoznawcze 23, no. 2 (November 7, 2019): 183–211. http://dx.doi.org/10.19195/0860-6668.23.2-3.11.

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History, nation and nationalism: The evolution of the mission of Chinese museums in the context of the contemporary museum “fever” in the People’s Republic of ChinaThe peculiar “museum boom” in the People’s Republic of China PRC attracts much attention from Western researchers. This phenomenon is undoubtedly linked to the cultural shift towards national and cultural heritage promoted by the authorities, which in turn is an important element of the nationalist political ideology. This policy is becoming more and more important in the last three decades of the reform and opening-up period. Museums, like the concept of a “nation” and the nationalist ideology, came to China from the West at about the same time and in a similar political and intellectual context, which meant that the museums quickly became entangled in politics and propaganda. This situation, strengthened even further in the communist period, led to the creation of a very specific form of state-controlled museology. Nowadays, museums and associated thematic parks play a key role in the strategy of developing the culture of the Chinese government, the project of “management and social order.” In this context, these institutions form part of an important mission entrusted to them by the party — the mission of building a new cultural and historical narrative serving the needs of the “new China.” The mission of various types of museums in contemporary China is shaped by overlapping political, economic, ideological and even moral dimensions. It is an important element of the soft power of modern China, which is also an important global symbol of China, attracting millions of foreign tourists a year. In this dimension, the museum’s mission is significantly expanded, it becomes a tool for building an international position and prestige. The aim of the article was to look at the history of Chinese museums in the 20th century in the context of continuity and changeability of the missionary dimension of their functioning, and to conduct a critical analysis of this missionary dimension in the unique conditions of “capitalism with Chinese characteristics” in the contemporary PRC.

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Smit, P. F. "Afro-Chinese partnership in missions. A similar history, a shared vision." Verbum et Ecclesia 19, no. 1 (August 6, 1998): 78–95. http://dx.doi.org/10.4102/ve.v19i1.1155.

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In this article the possibilities of a shared mission vision and praxis between African and Chinese Christians are considered. The possibility of such an endeavour lies in the respective histories of Africa and the Chinese people as well as in a similar vision for the Church of Christ on earth. Powerful forces, of which European colonialism is probably the most important, have shaped African and Chinese Christian’s view of mission and the church. After a quick tour through the history of mission in Africa and China, the potentials and pitfalls of such a shared mission program are discussed.

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Hosne, Ana Carolina. "Assessing Indigenous Forms of Writing." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 177–91. http://dx.doi.org/10.1163/22141332-00102002.

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In this article, the Jesuit José de Acosta’s interest in Andean quipus is analyzed as it evolved throughout his works, beginning in the preface of De procuranda indorum salute (1588) and reaching a point of arrival in his Historia natural y moral de las Indias (1590). In De procuranda, Acosta established different categories of “barbaric nations,” placing the Indians from Mexico and Peru after the Chinese and Japanese. The latter belonged to the first category of “barbaric nations” because of their judgement, a stable republic, laws, fortified cities, and—most importantly in Acosta’s eyes—use and knowledge of letters. In the Historia Acosta resumed aspects of this classification, with a focus on letters—or the lack of them—and writing, bringing China to the forefront. The difference with De procuranda was that Acosta’s Historia fed on fresh information from the first Jesuits to establish a mission in China, Michele Ruggieri (1543–1607) and Matteo Ricci (1552–1640), which invigorated Acosta’s analysis of letters, writing, and all that in his view could not be considered “letters” or “writing.” In the first section of this article, Acosta’s views on Andean quipus are analyzed, based mainly on his experience in the Peru mission. In the second section, focus shifts to Acosta’s analysis of letters and writing, especially in his Historia, in which China played a preeminent role, bringing out interesting points of comparison with the Andean quipus. In the conclusion, are reflections on Acosta’s own view of indigenous forms of writing in contrast with alphabetic script.

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Rivinius, Karl Josef. "The Boxer Movement and Christian Missions in China." Mission Studies 7, no. 1 (1990): 189–217. http://dx.doi.org/10.1163/157338390x00245.

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Chaffee, John. ""Diasporic Identities in the Historical Development of the Maritime Muslim Communities of Song-yuan China"." Journal of the Economic and Social History of the Orient 49, no. 4 (2006): 395–420. http://dx.doi.org/10.1163/156852006779048408.

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AbstractThe Muslim communities that flourished in the ports of southeastern China c. 10th-14th centuries AD were part of a trade diaspora that played a central role in the commercial life of maritime Asia. In contrast to past treatments which portray these communities as essentially static entities, this paper proposes a tripartite periodization. In the first (c. 907-1020), trade and merchants were concentrated in Guangzhou, with frequent tribute missions playing a major role. In the second (1020-1279), maritime trade involved multiple ports and free trade under the supervision of the maritime trade superintendencies, and the Muslim communities became increasingly integrated into the society of southeastern China. In the third period (1279-1368), preferential Mongol policies towards Muslims significantly altered the nature of the communities and their diasporic identity. Les communautés musulmanes qui se sont épanouies dans les ports de la Chine du sud-est des 10th-14th siècles faisaient partie d'une diaspora commerciale qui a joué un rôle central dans la vie commerciale de l'Asie maritime. Contrairement aux traitements passés qui dépeignent ces communautés en tant qu'essentiellement entités statiques, cet article propose un periodization triple. Dans la premiere période (c. 907-1020), le commerce et les n eacute;gociants ont été concentrés dans Guangzhou, avec des missions fréquentes d'hommage jouant un rôle important. Dans la deuxième period (1020-1279), le commerce maritime a impliquéles ports multiples et le libre échange, quoique sous la surveillance des surintendances du commerce maritime, et les communautés musulmanes est devenu de plus en plus intégré dans la société de la Chine du sud-est. Dans la troisième période (1279-1368), les politiques mongoliennes préférentielles envers des musulmans ont changéde manière signi fi cative la nature des communautés et de leur identité diasporic.

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Kooria, Mahmood. "Regimes of Diplomacy and Law: Bengal-China Encounters in the Early Fifteenth Century." Journal of the Economic and Social History of the Orient 64, no. 3 (May 18, 2021): 217–50. http://dx.doi.org/10.1163/15685209-12341536.

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Abstract This article examines the Bengal–China connections between the Ilyās Shāhī and Ming dynasties in the early fifteenth century across the Bay of Bengal and South China Sea. It traces how law played a central role in the cultural geography and diplomatic vocabulary between individuals and communities in foreign lands, with their shared understanding of two nodal points of law. Diplomatic missions explicate how customary, regional and transregional laws were entangled in inter-imperial etiquette. Then there were the religious orders of Islam that constituted an inner circle of imperial exchanges. Between the Ilyās Shāhī rule in Bengal and the Ming Empire in China, certain dimensions of Islamic law provided a common language for the circulation of people and ideas. Stretching between cities and across oceans the interpolity legal exchanges expose interesting aspects of the histories of China and Bengal.

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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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Chow, Alexander. "Jonathan Chao and “Return Mission”: The Case of the Calvinist Revival in China." Mission Studies 36, no. 3 (October 9, 2019): 442–57. http://dx.doi.org/10.1163/15733831-12341678.

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Abstract Studies on mission and migration have often focused on the propagation of Christianity from a home context to a foreign context. This is true of studies of Christian mission by Catholics and Protestants, but also true in the growing discussion of “reverse mission” whereby diasporic African and Korean missionaries evangelize the “heathen” lands of Europe and North America. This article proposes the alternative term “return mission” in which Christians from the diaspora return to evangelize the lands of their ancestral origins. It uses the case study of Jonathan Chao (Zhao Tian’en 趙天恩), a return missionary who traveled in and out of China from 1978 until near his death in 2004 and is considered an instrumental figure in the revival of Calvinism in China. This article suggests that “return mission” provides a new means to understand the subjects of mission and migration, and raises new challenges to questions about paternalism and independency.

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Barnett, Suzanne Wilson, and John Espey. "Minor Heresies, Major Departures: A China Mission Boyhood." History of Education Quarterly 35, no. 1 (1995): 96. http://dx.doi.org/10.2307/369715.

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Lee, Kan. "The “China Lobby” in Tokyo: The Struggle of China’s Mission in Japan for General Douglas MacArthur’s Military Assistance in the Chinese Civil War, 1946-1949." Journal of Chinese Military History 8, no. 1 (May 17, 2019): 29–51. http://dx.doi.org/10.1163/22127453-12341338.

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Abstract The Chinese Mission in Japan, which existed from 1946 until Japan regained its sovereignty as a result of the San Francisco Peace Treaty in 1952, represented the Republic of China in working with the Supreme Commander for the Allied Powers (SCAP) in reconstructing postwar Japan. The original objective of the Chinese Mission was to serve as the government’s agency to carry out the repatriation of Japanese troops and civilians from China in coordination with the Allies, secure war reparations from Japan, and try war criminals. However, as President Harry S. Truman terminated US aid to China in 1947 and Guomindang (GMD) military fortunes in the Chinese Civil War declined under the command of Chiang Kai-shek, the Chinese Mission was given an additional assignment: to lobby General Douglas MacArthur to secure military assistance from SCAP. This essay discusses the interaction between the Chinese Mission and General MacArthur during the Chinese Civil War from 1946 to 1949 and examines the way in which the Chinese Mission persuaded him to play a role in the Civil War. This study argues that although it was in opposition to Washington, MacArthur’s determination to assist Chiang Kai-shek was in great part due to the strenuous lobbying of the Chinese Mission in Tokyo. Although MacArthur’s intervention could not reverse the final outcome of the Chinese Civil War, his anti-Communist outlook was formed and played a significant role during the Korean War a year later.

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Hill, Myrtle. "Women in the Irish Protestant Foreign Missions c. 1873-1914: Representations and Motivations." Studies in Church History. Subsidia 13 (2000): 170–85. http://dx.doi.org/10.1017/s0143045900002854.

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The importance of women’s contribution to foreign missionary work has now been well established, with a range of studies, particularly from Canada, America, and Britain, exploring the topic from both religious and feminist perspectives. The role of Irishwomen, however, has neither been researched in any depth nor recorded outside denominational histories in which they are discussed, if at all, only marginally, and only in relation to their supportive contribution to the wider mission of the Church. The motivations, aspirations, experiences, and achievements of the hundreds of women who left Ireland to do God’s work in India, China, Africa, or Egypt are yet to be explored. My intention in this paper is to discuss their work and the ways in which they have been represented in the context of socio-economic developments in late nineteenth- and early twentieth-century Ireland, to determine how the interaction of class, gender, and religion helped shape their missionary endeavours.

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Wu, Albert. "Ernst Faber and the Consequences of Failure: A Study of a Nineteenth-Century German Missionary in China." Central European History 47, no. 1 (March 2014): 1–29. http://dx.doi.org/10.1017/s0008938914000600.

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In 1898, the year before his death, the German missionary Ernst Faber reflected on his forty-year career in China. The account of his early missions work was suffused with a tone of failure and disappointment. He wrote openly about his difficulties in adjusting to the climate and environment of southern China, the diminutive numbers of converts to Christianity, his frustrations with learning Mandarin and the local dialects used in Guangdong, and the overwhelming feeling of loneliness that he encountered working in rural parishes.

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H. Meurer, Peter. "Oscar Werner, S.J., and the Reform of Catholic Atlas Cartography in Germany (1884–88)." Journal of Jesuit Studies 6, no. 1 (March 11, 2019): 115–31. http://dx.doi.org/10.1163/22141332-00601009.

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The article describes a short but innovative chapter in the history of Catholic atlas making. The work was done by exiled German Jesuits in the Dutch houses after the expulsion of the Jesuits in 1872 during the Kulturkampf. The project began in 1880–81 with four maps of China and India in the Catholic journal Die katholischen Missionen by Alexander Baumgartner, S.J. (1841–1910). His work was taken over by Oscar Werner, S.J. (1849–?). Werner’s Katholischer Missions-Atlas (1884) was the first Catholic missionary atlas. Its twenty-seven maps covered the worldwide dioceses subject to the Propaganda Fide. The supplementary Katholischer Kirchen-Atlas (1888) included fourteen maps of lands with an established Catholic hierarchy. Published in a large number of copies for a low price, both atlases helped to popularize Catholic cartography. This Jesuit groundwork abruptly ended when Werner resigned from the Society in 1891. The German tradition in Catholic atlas cartography was then taken over by members of Society of Divine Word, beginning with the Katholischer Missionsatlas (1906) by Karl Streit svd (1874–1935) and continuing for over a century with the Atlas hierarchicus (1913–2011).

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Mao, Yufeng. "A Muslim Vision for the Chinese Nation: Chinese Pilgrimage Missions to Mecca during World War II." Journal of Asian Studies 70, no. 2 (May 2011): 373–95. http://dx.doi.org/10.1017/s0021911811000088.

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In the late 1930s, three groups of Sino-Muslims went on hajj trips to Mecca. Two of them represented the Republic of China, while one represented the puppet government in Japanese-occupied North China. Reflecting the political importance of the Muslim population in the Sino-Japanese struggle, each group engaged in propaganda efforts for its government. However the Sino-Muslims who participated in these missions were not merely the passive pawns of Chinese authorities. Rather, archival material and published sources in Chinese and Arabic show that Sino-Muslims actively used these missions to advance a vision of the Chinese nation in which Muslims would play an important role in domestic and foreign affairs. This vision was based on a particular understanding of global politics which allowed Sino-Muslim elites to reconcile the transnational characteristic of Islam with loyalty to the territorially bound “Chinese nation.”

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Wallenböck, Ute. "Marginalisation at China's Multi-Ethnic Frontier: The Mongols of Henan Mongolian Autonomous County in Qinghai Province." Journal of Current Chinese Affairs 45, no. 2 (August 2016): 149–82. http://dx.doi.org/10.1177/186810261604500206.

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China consists of a mosaic of many territorial ethnic groups whose historic homelands have been incorporated into the modern Chinese state, a process by which the respective populations transformed from a “sovereign or semi-sovereign people” (Bulag 2002: 9) on China's periphery into “minority nationalities” ([Formula: see text], shaoshu minzu). In 1950 Mao Zedong initiated the “Ethnic Classification Project” whose effect has been the marginalisation of the minority nationalities. In this paper, I explore the marginalisation of the Mongol population of contemporary Henan Mongolian Autonomous County within the Huangnan Tibetan Autonomous Prefecture in southeastern Qinghai Province. By seeking to understand how Henan Mongols deal with their socio-political and demographic marginal status, the aim of this article is to shed light on how they utilise their marginal position, and how they centralise themselves as an independent party interacting with the civilising missions of China and Tibet.

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Bulag, Uradyn. "Can the Subalterns Not Speak? On the Regime of Oral History in Socialist China." Inner Asia 12, no. 1 (2010): 95–111. http://dx.doi.org/10.1163/146481710792710318.

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AbstractRescuing the voice of 'the people' is arguably the most important mission of oral history, and it is now promoted in post-socialist or late socialist states such as China as an effective measure to rewrite history. This article argues, however, that socialist China was and remains in effect an oral-history regime, in which the people in whose name the Communist Party legitimises itself must speak up and narrate their life histories. Oral history in China is a manifestation of 'the people' making history, but it is also an instrument to process them from raw materials into products useful to the Party. This paper brings together issues on the ideologies of orality with the political power of history-making, as well as reflection on the terminological nuance needed to understand the language of 'oral history'.

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RHOADS, EDWARD J. M. "In The Shadow Of Yung Wing." Pacific Historical Review 74, no. 1 (February 1, 2005): 19–58. http://dx.doi.org/10.1525/phr.2005.74.1.19.

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The Chinese Educational Mission (CEM) was one of the �rst efforts at "self-strengthening," China's late nineteenth-century attempt at modernization. Beginning in 1872, the Qing government sent 120 boys to live and study in New England for extended periods. The mission was the brainchild of Yung Wing (1828-1912), known as a pioneering Chinese in America. This article contends that Zeng Laishun (ca. 1826-1895), the CEM's original interpreter, was no less a pioneer. It examines Zeng's education in Singapore, New Jersey, and New York; his early career as, successively, a missionary assistant, a businessman, and a teacher at a naval school in China; his concurrent roles as the English translator for the CEM in the United States and (with his family) as a cultural interpreter of China to New England's elite; and brie�y, following his return to China in 1874, his association with Li Hongzhang as his chief English secretary.

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28

Mori, Giuliano. "Natural theology and ancient theology in the Jesuit China mission." Intellectual History Review 30, no. 2 (September 5, 2019): 187–208. http://dx.doi.org/10.1080/17496977.2019.1648054.

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29

Deng, Kent. "Book Review: China and Maritime Europe 1500–1800: Trade, Settlement, Diplomacy, and Missions." International Journal of Maritime History 23, no. 2 (December 2011): 380–82. http://dx.doi.org/10.1177/084387141102300227.

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30

Lodwick, Kathleen L., Xi Lian, Wayne Flynt, and Gerald W. Berkley. "The Conversion of Missionaries: Liberalism in American Protestant Missions in China, 1907-1932." Journal of American History 84, no. 3 (December 1997): 1097. http://dx.doi.org/10.2307/2953178.

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31

Liu, Yu. "The True Pioneer of the Jesuit China Mission : Michele Ruggieri." History of Religions 50, no. 4 (May 2011): 362–83. http://dx.doi.org/10.1086/658128.

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32

Scarre, Chris. "EDITORIAL." Antiquity 89, no. 344 (April 2015): 267–72. http://dx.doi.org/10.15184/aqy.2015.17.

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In December 2014 the International Monetary Fund announced that a long-anticipated milestone had been passed and that China had overtaken the USA to become the world's largest economy. Given the size of the Chinese population, numbering 1.4 billion people (or almost 20% of all those alive today) that is perhaps not a surprise, and in terms of individual living standards, China has some way to go before its citizens achieve the same average income level as those of western Europe or North America. The growth of the Chinese economy has been echoed in the expansion of its archaeology, and articles on the prehistory and early historic societies of China have featured regularly in recent issues of Antiquity. The current issue is no exception, and in particular includes an article about one of the rather puzzling episodes in the Chinese past: the overseas voyages of the Ming admiral Zheng He (see below pp. 417–32). Between 1403 and 1433, Zheng He led seven imperially sponsored missions, each of them on a massive scale, around the coasts of Southeast Asia and the Indian Ocean, reaching as far afield as Aden and East Africa.

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Graham, Gael, and Xi Lian. "The Conversion of Missionaries: Liberalism in American Protestant Missions in China, 1907-1932." American Historical Review 103, no. 1 (February 1998): 252. http://dx.doi.org/10.2307/2650909.

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Greenawalt, Bruce, and Lawrence D. Kessler. "The Jiangyin Mission Station: An American Missionary Community in China, 1895-1951." Journal of Southern History 63, no. 4 (November 1997): 900. http://dx.doi.org/10.2307/2211762.

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35

Lutz, Rolland Ray, and Jessie G. Lutz. "The Invisible China Missionaries: the Basel Mission's Chinese Evangelists, 1847-1866." Mission Studies 12, no. 1 (1995): 204–27. http://dx.doi.org/10.1163/157338395x00196.

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36

Marie Wong, Stephanie. "A Society Apart: Rural Chinese Catholics and the Historiography of ‘Otherness’." Studies in World Christianity 22, no. 2 (August 2016): 86–104. http://dx.doi.org/10.3366/swc.2016.0144.

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This article examines the theme of ‘otherness’ in historical scholarship on rural Chinese Catholic communities. Whereas studies of the Jesuit Mission in China tend to emphasise the potential harmony between Christianity and elite Confucian culture, a methodological turn towards local history during the 1980s and 90s has revealed that ‘otherness’ or ‘separation’ may be a more helpful heuristic lens for understanding the situation of the vast majority of Catholics in rural China. This article surveys English-language and Chinese-language micro-histories of rural villages. It maps three general historiographical views by which historians explain Catholic villagers’ ‘otherness’ as the result of cultural dissonance, socio-economic inequality or relative political power. By periodising these centuries of history according to the feasibility of opting out of mainstream society, this article seeks to show how Chinese Catholic identity continues to be forged at the ever-moving borderline between Catholic and non-Catholic society.

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Paddle, Sarah. "“To Save the Women of China from Fear, Opium and Bound Feet”: Australian Women Missionaries in Early Twentieth-Century China." Itinerario 34, no. 3 (December 2010): 67–82. http://dx.doi.org/10.1017/s0165115310000690.

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This article explores the experiences of Western women missionaries in a faith mission and their relationships with the women and children of China in the early years of the twentieth century. In a period of twenty years of unprecedented social and political revolution missionaries were forced to reconceptualise their work against a changing discourse of Chinese womanhood. In this context, emerging models of the Chinese New Woman and the New Girl challenged older mission constructions of gender. The Chinese reformation also provided missionaries with troubling reflections on their own roles as independent young women, against debates about modern women at home, and the emerging rights of white women as newly enfranchised citizens in the new nation of Australia.

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38

Coutaz, Gregory. "Image-building as Impetus for the Growth of the People’s Liberation Army (PLA)’s Engagement in International Humanitarian Assistance and Disaster Relief (HA/DR) Operations." European Journal of East Asian Studies 18, no. 1 (July 4, 2019): 36–65. http://dx.doi.org/10.1163/15700615-01801006.

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AbstractThe People’s Liberation Army’s (PLA’s) engagement in humanitarian assistance and disaster relief (HA/DR) enables China to reassure the international community and change perceptions of its global intentions. Natural disasters are expected to increase worldwide, requiring greater PLA involvement in international HA/DR missions. However, maximising the public relations benefits of participating in such missions will require leadership to avoid short-term irritations and political speculation that often accompany China’s foreign intervention, hampering Beijing’s soft-power initiatives.

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Manias, Chris. "Jesuit Scientists and Mongolian Fossils: The French Paleontological Missions in China, 1923–1928." Isis 108, no. 2 (June 2017): 307–32. http://dx.doi.org/10.1086/692677.

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40

Lee, Joseph Tse-Hei. "Journey to the East: The Jesuit Mission to China, 1579–1724." Mission Studies 26, no. 2 (2009): 253–54. http://dx.doi.org/10.1163/016897809x12506857701190.

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41

Miazek-Męczyńska, Monika. "Polish Jesuits and Their Dreams about Missions in China, According to the Litterae indipetae." Journal of Jesuit Studies 5, no. 3 (March 26, 2018): 404–20. http://dx.doi.org/10.1163/22141332-00503004.

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From the very beginning, Polish Jesuits were aware of the fact that the general of the Society of Jesus required them to focus on completely different missionary areas than the Far East. Nevertheless, in the Archivum Romanum Societatis Iesu one can find more than two hundred so-called indipetae (shortened version of Litterae ad Indiam petentes)—letters sent by Polish Jesuits to their general asking for foreign missions, especially in China. They were written by 114 Jesuit fathers and brothers but ultimately only four (Andrzej Rudomina, Michał Boym, Jan Mikołaj Smogulecki, Jan Bąkowski) ever preached the word of God in the Middle Kingdom. By analyzing the content of Polish indipetae letters, this paper underlines the most important sources of missionary vocations among Polish Jesuits, through comparison with similar letters from the fathers and brothers of other Jesuit provinces.

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42

Brandner, Tobias. "Basel Mission and Revolutions in Nineteenth- and Twentieth-Century China: Debating Societal Renewal." Mission Studies 35, no. 1 (March 15, 2018): 7–30. http://dx.doi.org/10.1163/15733831-12341545.

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Abstract This article analyzes how the Basel missionaries interpreted the nineteenth- and twentieth-century revolutionary changes in China. After a short historical overview, it assesses the different aspects and roots of what implicitly constituted the political theology of the Basel Mission. In the body part of the essay it analyzes documents written by missionaries (letters, reports written to the home committee) to understand how the missionaries saw the epochal changes that they witnessed: the Taiping Rebellion in the nineteenth century and the political changes taking place between 1911–1949. A final section considers how timely the past Basel missionaries’ political views are in present-day China and how they are reflected in parts of recent Chinese political theology.

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Scully, Eileen P., and Lawrence D. Kessler. "The Jiangyin Mission Station: An American Missionary Community in China, 1895-1951." Journal of American History 84, no. 2 (September 1997): 694. http://dx.doi.org/10.2307/2952668.

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Moretto, Serena, Francesca Bozzano, and Paolo Mazzanti. "The Role of Satellite InSAR for Landslide Forecasting: Limitations and Openings." Remote Sensing 13, no. 18 (September 17, 2021): 3735. http://dx.doi.org/10.3390/rs13183735.

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The paper explores the potential of the satellite advanced differential synthetic aperture radar interferometry (A-DInSAR) technique for the identification of impending slope failure. The advantages and limitations of satellite InSAR in monitoring pre-failure landslide behaviour are addressed in five different case histories back-analysed using data acquired by different satellite missions: Montescaglioso landslide (2013, Italy), Scillato landslide (2015, Italy), Bingham Canyon Mine landslide (2013, UT, USA), Big Sur landslide (2017, CA, USA) and Xinmo landslide (2017, China). This paper aimed at providing a contribution to improve the knowledge within the subject area of landslide forecasting using monitoring data, in particular exploring the suitability of satellite InSAR for spatial and temporal prediction of large landslides. The study confirmed that satellite InSAR can be successful in the early detection of slopes prone to collapse; its limitations due to phase aliasing and low sampling frequency are also underlined. According to the results, we propose a novel landslide predictability classification discerning five different levels of predictability by satellite InSAR. Finally, the big step forward made for landslide forecasting applications since the beginning of the first SAR systems (ERS and Envisat) is shown, highlighting that future perspectives are encouraging thanks to the expected improvement of upcoming satellite missions that could highly increase the capability to monitor landslides’ pre-failure behaviour.

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45

Barnett, S. W. "ALVYN AUSTIN. China's Millions: The China Inland Mission and Late Qing Society, 1832-1905. (Studies in the History of Christian Missions.) Grand Rapids, Mich.: William B. Eerdmans. 2007. Pp. xxxi, 506. $45.00." American Historical Review 113, no. 1 (February 1, 2008): 158–59. http://dx.doi.org/10.1086/ahr.113.1.158.

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Yeh, Alice. "The Hermeneutics of Silk: China and the Fabric of Christendom according to Martino Martini and the Early Modern Jesuit “Accommodationists”." Comparative Studies in Society and History 61, no. 2 (April 2019): 419–46. http://dx.doi.org/10.1017/s0010417519000100.

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AbstractAs Jesuit missionaries in seventeenth-century China struggled to translate Christian theology into Chinese terms and categories, they embarked on a project of purifying the “political” from the “superstitious.” Their project was structured by the unmentionable: the proscribed luxury of silk robes that facilitated the encounters between the missionaries and the native elite they most sought to convert. This article examines the manifold functions of silk and the problem of “accommodation” by turning to theBrevis relatio de numero et qualitate Christianorum apud Sinas(“Brief report on the number and quality of Christians in China”), a booklet authored by the Jesuit missionary Martino Martini (1614–1661). Written for European circulation, theBrevis relatiotouted the triumphs of the mission by incorporating the conceptual imaginary of “China” into the cosmo-political confines of the Euro-Christian world. This article shows how the basic Christian metaphor of horticultural fruitfulness was used to interpret silk and sericulture as material evidence that the Chinese mission field prefigured and promised, both spiritually and commercially, a profitable harvest.

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Stanley, John. "China's Millions: The China Inland Mission and Late Qing Society, 1832–1905." Mission Studies 25, no. 2 (2008): 301. http://dx.doi.org/10.1163/157338308x365558.

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Barnett, Suzanne Wilson, and Lawrence D. Kessler. "The Jiangyin Mission Station: An American Missionary Community in China, 1895-1951." American Historical Review 102, no. 5 (December 1997): 1546. http://dx.doi.org/10.2307/2171195.

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Morrison, Hugh. "Reimagining the Protestant Missionary Family: The Malcolms of the China Inland Mission." Journal of Religious History 45, no. 3 (June 6, 2021): 465–88. http://dx.doi.org/10.1111/1467-9809.12757.

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Crewe, Ryan Dominic. "Pacific Purgatory: Spanish Dominicans, Chinese Sangleys, and the Entanglement of Mission and Commerce in Manila, 1580-1620." Journal of Early Modern History 19, no. 4 (June 18, 2015): 337–65. http://dx.doi.org/10.1163/15700658-12342461.

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In late-sixteenth-century Manila, Spanish Dominican missionaries sought to convert Chinese merchants from Fujian Province known as Sangleys. The Dominican-Sangley encounter unfolded in a segregated Chinese quarter known as the Parián. This local encounter had outsize implications for an emerging early modern Pacific World: it enabled a lucrative transpacific trade that connected the histories of America and Asia, and it provided a foothold in Manila for both Dominicans and Sangleys to meet their respective spiritual and commercial goals. Dominicans offered protection to Sangleys with the intention of using their networks to reach China and evangelize there, while Sangleys understood that Dominicans were essential to their residency and prosperity in this Spanish colony. Sangley leverage in transpacific commerce, however, ultimately undermined missionary aspirations. Spanish Christian universalism, honed in prior New World conquests, lost ground to the religious pluralism of maritime Asia. Manila thus became a purgatory for the Dominicans, where Spanish Christian expansionism had to coexist with a burgeoning transpacific trade that required mutual accommodations.

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Journal articles on the topic 'Missions – Chine – Histoire'

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