Relevant bibliographies by topics / North american missionaries

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'North american missionaries'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "North american missionaries"

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HIGHAM, C. L. "Saviors and Scientists: North American Protestant Missionaries and the Development of Anthropology." Pacific Historical Review 72, no. 4 (November 1, 2003): 531–59. http://dx.doi.org/10.1525/phr.2003.72.4.531.

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Few historians of anthropology and missionary work examine the relationship of Protestant missionaries with nineteenth-century anthropologists and its effect on anthropological portrayals of Indians. This paper poses the question: Does it make a difference that early anthropologists in Canada and the United States also worked as Protestant missionaries or relied on Protestant missionaries for data? Answering yes, it shows how declining support for Indian missions led missionaries to peddle their knowledge of Indians to scholarly institutions. These institutions welcomed missionaries as professionals because of their knowledge, dedication, and time in the field. Such relationships helped create a transnational image of the Indian in late nineteenth-century North American anthropology.
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Buschman, Lawrent L. "North American missionaries developed a North American-style school to prepare their children for life back in North America." Missiology: An International Review 47, no. 4 (October 2019): 425–34. http://dx.doi.org/10.1177/0091829619858600.

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In her article “Sacred children and colonial subsidies” Anicka Fast suggests that the missionaries of the American Mennonite Brethren Mission developed a school for their children in order to separate the missionary children from the Congolese children. That is an unfortunate misinterpretation of the historical situation. The missionary children were always intimately associated with Congolese children on the mission stations. The missionary children’s school was developed to train the missionary children so they could return to North America, where they were legally expected to return and live. They were not immigrants in the Congo. They needed a “North American-style education” so they would have a reasonable chance of success when they returned to North America. The school itself eventually was moved to Kinshasa where it developed into the American School of Kinshasa, which serves a wide spectrum of black and white children from around the world. The matter of colonial subsidies was only tangentially related to the development of the school.
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Bagley, Robert W. "Trauma and Traumatic Stress among Missionaries." Journal of Psychology and Theology 31, no. 2 (June 2003): 97–112. http://dx.doi.org/10.1177/009164710303100202.

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Research was conducted to determine the extent and nature of traumatic events experienced by missionaries and the extent to which missionaries reported Posttraumatic Stress Disorder (PTSD) symptoms due to traumatic exposure on the mission field. Ninety-four percent of missionaries reported having been exposed to trauma on the field, with 86% reporting exposure to multiple incidents. This was considerably higher than their exposure when off the field and could be attributed primarily to an increased risk of exposure to civil unrest and violent crime. Less than half of the missionaries reported symptoms at a level necessary for a diagnosis of PTSD at their most difficult period of adjustment to their most distressing traumatic experience. No missionaries reported current symptoms at a level necessary for a diagnosis of PTSD. The data suggests that missionaries from North America have a greater resilience to trauma than is found in the general North American population.
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Salmon, Vivian. "Missionary linguistics in seventeenth century Ireland and a North American Analogy." Historiographia Linguistica 12, no. 3 (January 1, 1985): 321–49. http://dx.doi.org/10.1075/hl.12.3.02sal.

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Summary Accounts of Christian missionary linguists in the 16th and 17th centuries are usually devoted to their achievements in the Americas and the Far East, and it is seldom remarked that, at the time when English Protestant missionaries were attempting to meet the challenge of unknown languages on the Eastern seaboard of North America, their fellow missionary-linguists were confronted with similar problems much nearer home – in Ireland, where the native language was quite as difficult as the Amerindian speech with which John Eliot and Roger Williams were engaged. Outside Ireland, few historians of linguistics have noted the extraordinarily interesting socio-linguistic situation in this period, when English Protestants and native-born Jesuits and Franciscans, revisiting their homeland covertly from abroad, did battle for the hearts and minds of the Irish-speaking population – nominally Catholic, but often so remote from contacts with their Mother Church that they seemed, to contemporary missionaries, to be hardly more Christian than the Amerindians. The linguistic problems of 16th-and 17th-century Ireland have often been discussed by historians dealing with attempts by Henry VIII and his successors to incorporate Ireland into a Protestant English state in respect of language, religion and forms of government, and during the 16th century various official initiatives were taken to convert the Irish to the beliefs of an English-speaking church. But it was in the 17th century that consistent and determined efforts were made by individual Englishmen, holding high ecclesiastical office in Ireland, to convert their nominal parishioners, not by forcing them to seek salvation via the English language, but to bring it to them by means of Irish-speaking ministers preaching the Gospel and reciting the Liturgy in their own vernacular. This paper describes the many parallels between the problems confronting Protestant missionaries in North America and these 17th-century Englishmen in Ireland, and – since the work of the American missions is relatively well-known – discusses in greater detail the achievements of missionary linguists in Ireland.
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Yu, Eui-Young. "Challenged Identities: North American Missionaries in Korea, 1884-1934." Contemporary Sociology: A Journal of Reviews 35, no. 4 (July 2006): 388–89. http://dx.doi.org/10.1177/009430610603500427.

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Davidson, Christina Cecelia. "Redeeming Santo Domingo: North Atlantic Missionaries and the Racial Conversion of a Nation." Church History 89, no. 1 (March 2020): 74–100. http://dx.doi.org/10.1017/s0009640720000013.

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AbstractThis article examines North Atlantic views of Protestant missions and race in the Dominican Republic between 1905 and 1911, a brief period of political stability in the years leading up to the U.S. Occupation (1916–1924). Although Protestant missions during this period remained small in scale on the Catholic island, the views of British and American missionaries evidence how international perceptions of Dominicans transformed in the early twentieth century. Thus, this article makes two key interventions within the literature on Caribbean race and religion. First, it shows how outsiders’ ideas about the Dominican Republic's racial composition aimed to change the Dominican Republic from a “black” country into a racially ambiguous “Latin” one on the international stage. Second, in using North Atlantic missionaries’ perspectives to track this shift, it argues that black-led Protestant congregations represented a possible alternative future that both elite Dominicans and white North Atlantic missionaries rejected.
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Grayson, James Huntley. "Book Review: Challenged Identities: North American Missionaries in Korea, 1884–1934." International Bulletin of Missionary Research 29, no. 3 (July 2005): 161. http://dx.doi.org/10.1177/239693930502900321.

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Silva, Ivanilson Bezerra. "A Escola Americana de Curitiba (1891-1930): uma filial da Escola Americana de São Paulo / The American School of Curitiba (1891-1930): a branch of the American School of São Paulo." Revista de História e Historiografia da Educação 2, no. 6 (May 8, 2019): 50. http://dx.doi.org/10.5380/rhhe.v2i6.60061.

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O presente artigo tem como objetivo mostrar que a Escola Americana de Curitiba dirigida pelas missionárias Mary Dascomb e Elmira Kuhl fazia parte da rede de escolas organizadas pelo educador Horace Lane. As fontes analisadas sugerem que tais missionárias estavam subordinadas às orientações pedagógicas e supervisão da Escola Americana de São Paulo. Esta tornou-se a base para a compreensão de outras escolas americanas implantadas no Brasil durante a atuação de Horace Lane como diretor e supervisor da obra educacional da Igreja Presbiteriana norte-americana. Postulamos que Horace Lane formou uma rede de escolas, principalmente, em cidades que contavam com o apoio de maçons, republicanos, presbiterianos e de pessoas ligadas a sua rede de sociabilidade. No caso de Curitiba, a escola foi organizada por causa do núcleo presbiteriano organizado no ano de 1884 e por causa da relação do educador com as referidas missionárias. Como parte da rede de escolas, a Escola Americana de Curitiba, de confissão de fé presbiteriana, concorria com as escolas de outras denominações religiosas que compunham o campo educacional paranaense.* * *This article aims to show that the American School of Curitiba led by the missionaries Mary Dascomb and Elmira Kuhl was part of the network of schools organized by the educator Horace Lane. The sources analyzed suggest that these missionaries were subordinated to the pedagogical guidelines and supervision of the American School of São Paulo. This became the basis for the understanding of other American schools implanted in Brazil during the performance of Horace Lane as director and supervisor of the educational work of the North American Presbyterian Church. We postulate that Horace Lane formed a network of schools, mainly in cities that had the support of Masons, Republicans, Presbyterians and of people connected to its network of sociability. In the case of Curitiba, the school was organized because of the Presbyterian nucleus organized in the year 1884 and because of the educator's relationship with the said missionaries. As part of the school network, the American School of Curitiba, with a Presbyterian faith confession, competed with schools of other religious denominations that made up the educational field of Paraná.
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Moore, Leslie, Billy Van Jones, and Clyde N. Austin. "Predictors of Reverse Culture Shock among North American Church of Christ Missionaries." Journal of Psychology and Theology 15, no. 4 (December 1987): 328–33. http://dx.doi.org/10.1177/009164718701500409.

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The development of the Moore-Austin Reverse Culture Shock Scale (RCS) was an attempt to identify reentry adjustment difficulties among missionary adults. The subjects of the study were 255 North American Church of Christ missionaries. A 12-page questionnaire which included the RCS was mailed to each subject. The following variables were determined, through multiple regression analysis, to be significantly correlated with RCS scores: education level prior to mission assignment, months in last location, age range upon last return, marital status, expectation of difficulty, and type of school attended before mission assignment. Responses to open-ended questions suggested that there are difficulties encountered upon reentry which were not included in the RCS scale. Procedures such as factor analysis might be used in order to ascertain the major areas of difficulty which need to be included in future instruments.
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Clair, Muriel. "“Seeing These Good Souls Adore God in the Midst of the Woods”." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 281–300. http://dx.doi.org/10.1163/22141332-00102008.

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Up to 1647, Jesuit missionaries in New France attempting to evangelize nomadic Algonquians of North America’s subarctic region were unable to follow these peoples, as they wished, in their seasonal hunts. The mission sources, especially the early Jesuit Relations, indicate that it was Algonquian neophytes of the Jesuit mission villages of Sillery and La Conception who themselves attracted other natives to Christianity. A veritable Native American apostolate was thus in existence by the 1640s, based in part on the complex kinship networks of the nomads. Thus it appears that during that decade, the Jesuits of New France adopted a new strategy of evangelization, based partly on the kinship networks of the nomads, which allowed for the natives’ greater autonomy in communicating and embracing Catholicism. A difficulty faced by the Jesuit editors of the Relations was how to concede to the culture of the nomads without offending their devout, European readers of the era of the “great confinement,” upon whom the missionaries depended for financial support. One way the Jesuits favorably portrayed nomadic neophytes—who were often unaccompanied by a missionary in their travels—was by underscoring the importance during hunting season of memory-based and material aids for Catholic prayer (Christian calendars, icons, rosaries, crucifixes, oratories in the woods, etc.). Thus, in the Jesuit literature, the gradual harmonization between Native American mobility and the Catholic liturgy was the key feature of the missionaries’ adaptation to the aboriginal context of the 1640s—a defining period for the Jesuit apostolate in North America through the rest of the seventeenth century.
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Dissertations / Theses on the topic "North american missionaries"

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Garrett, Bryan A. Stockdale Nancy L. "Missionary millennium the American West : North and West Africa in the Christian imagination /." [Denton, Tex.] : University of North Texas, 2009. http://digital.library.unt.edu/permalink/meta-dc-11043.

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Garrett, Bryan A. "Missionary Millennium: The American West; North and West Africa in the Christian Imagination." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc11043/.

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During the 1890s in the United States, Midwestern YMCA missionaries challenged the nexus of power between Northeastern Protestant denominations, industrialists, politicians, and the Association's International Committee. Under Kansas YMCA secretary George Fisher, this movement shook the Northeastern alliance's underpinnings, eventually establishing the Gospel Missionary Union. The YMCA and the GMU mutually defined foreign and domestic missionary work discursively. Whereas Fisher's pre-millennial movement promoted world conversion generally, the YMCA primarily reached out to college students in the United States and abroad. Moreover, the GMU challenged social and gender roles among Moroccan Berbers. Fisher's movements have not been historically analyzed since 1975. Missionary Millennium is a reanalysis and critical reading of religious fictions about GMU missionaries, following the organization to its current incarnation as Avant Ministries.
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Bair, Daniel R. "The integration of North American short-term mission teams into long-term ministry efforts in Central America and Mexico." Columbia, SC : Columbia Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.023-0219.

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Thesis (D. Min.)--Columbia International University, 2007.
Typescript. "December, 2007." Also available in CD-ROM. Description based on print version record. Includes bibliographical references (leaves 166-173).
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Palmer, Nancy Nyberg. "Cross-cultural training and orientation for missionaries with special reference to the North American Baptist conference /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Davis, Stephen M. "An assessment of pre-field missionary preparation of cross-cultural church planters sent by North American independent Baptist churches." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Liu, Rebecca Jen Mei Wang Liu. "A proposal to promote women's ministry in North American Chinese churches." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Batson, Douglas E. "Strategies for recruiting, training and retaining North American Christian workers among Turkish Muslims in Germany." Online full text .pdf document, available to Fuller patrons only, 1995. http://www.tren.com.

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Enns, James Cornelius. "Saving Germany : North American Protestants and Christian mission to West Germany, 1945-1974." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610651.

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Kulwicki, James Howard. "The flower of birds and the dog of Pluto : observations of the North American natural world by the French Jesuit missionaries." Virtual Press, 2003. http://liblink.bsu.edu/uhtbin/catkey/1265459.

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While Thwaites' Jesuit Relations have been extensively used by historians interested in the interactions between Native Americans and the French Jesuit- missionaries, they have not been used to examine the Jesuits' descriptions of the North American natural world. These natural world descriptions are examined to see what influence factors contributed to the form of their accounts. Using two recent journal articles five factors - value, religion, society, personal experience and education - were selected to provide the structure of this study and to understand the impact of these factors upon the Jesuit natural world descriptions. Environmental history works have been consulted to provide information of the Jesuit mentality formed by these factors. Two factors, value and personal experience, provide the greatest influence, with education and society providing a lesser influence. Surprisingly, the influence of religion does not often explicitly appear in the Jesuit accounts.
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Anjos, Maria de Lourdes Porfírio Ramos Trindade dos. "A presença missionária norte-americana no Educandário Americano Batista." Universidade Federal de Sergipe, 2006. https://ri.ufs.br/handle/riufs/4685.

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This study deal with the process of implantation and consolidation of Educandário Americano Batista (EAB), between 1952 and 1972, Aracaju-SE. It intend to elucidate aspects of school administration and culture developed during the period of North American Baptist missionaries as principal of the institution. The analysis of the background biographics outline and missionary performance of Linnie Winona Treadwell (1952-1955); Maye Bell Taylor (1955-1959; 1960-1963); Freda Lee Trott (1959; 1964; 1966), and Clara Lynn Williams (1966-1972) made possible to understand the circulation and appropriation o the Baptist pedagogical devices. Some elements of the school culture such as festivities, rewards, graduation. Curriculum, teaching methodology, examination, the relationship between teachers and students, Teachers and Parents Associaton, discipline, punishment, were searched. The contribution of Dominique Julia, Roger Chartier, Viñao Frago, Pierre Bourdieu, Norbert Elias, Rosa Fátima de Souza e Ester Fraga Villas-Bôas Carvalho do Nascimento made it possible to arrive the theorical research. The sources were collected in public and private files: institutional documents such as records of proceedings, reports, registration books, etc, testemonies from former studentes, former teachers, former principal and former workers; printing-press and photos. The results os this investigation allow significant approach to pedagogical practices developed in EAB, from 1952 and 1972, that made difference during many generations of children and yougsters in Aracaju.
Este estudo trata do processo de implantação e consolidação do Educandário Americano Batista (EAB), entre 1952 e 1972, em Aracaju-SE. Pretende-se elucidar aspectos da gestão e da cultura escolares desenvolvidos no período de permanência das diferentes missionárias batistas norteamericanas como diretoras da instituição. A análise dos perfis biográficos de formação e de atuação missionária de Linnie Winona Treadwell (1952-1972); de Maye Bell Taylor (1955-1959; 1960-1963); de Freda Lee Trott (1959; 1964; 1966) e Clara Lynn Williams (1966-1972) possibilitou a compreensão da circulação e apropriação de dispositivos da pedagogia batista. As festas, premiações, formatura, currículo, metodologia de ensino, avaliação, relações entre professoras e alunos, Associação de Pais e Mestres, disciplina e castigos foram alguns dos elementos da cultura escolar investigados. As contribuições de Dominique Julia, Roger Chartier, Viñao Frago, Pierre Bourdieu, Norbert Elias, Rosa Fátima de Souza e Ester Fraga Villas Bôas Carvalho do Nascimento serviram de aportes teóricos da pesquisa. As fontes utilizadas foram coletadas em arquivos públicos e privados: documentos institucionais (atas, relatórios, livros de matrícula, entre outros); depoimentos de ex-alunos, ex-professoras, ex-diretores e exfuncionário; registros na imprensa e fotografias. Os resultados da investigação permitem aproximações significativas das práticas pedagógicas desenvolvidas no EAB, no período de 1952-1972, que marcaram várias gerações de crianças e jovens em Aracaju.
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Books on the topic "North american missionaries"

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Royal Asiatic Society of Great Britain and Ireland. Korea Branch., ed. Challenged identities: North American missionaries in Korea, 1884-1934. Seoul: Royal Asiatic Society-Korea Branch, 2003.

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Fisher, Lillian M. The North American martyrs: Jesuits in the New World. Boston, MA: Pauline Books & Media, 2001.

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The American missionaries and north-east India, 1836-1900 A.D.: A documentary study. Guwahati: Spectrum Publishers, 1986.

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Stevens, Michael Edward. The ideas and attitudes of Protestant Missionaries to the North American Indians, 1643-1776. Ann Arbor, MI: University Microfilms International, 1986.

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North American Protestant missionaries in Western Europe: A critical appraisal : mit einer deutschen Zusammenfassung. Bonn: Verlag für Kultur und Wissenschaft, 1993.

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Josiah, Pratt. The life of the Rev. David Brainerd, missionary to the North American Indians. London: R.B. Seeley and W. Birnside, 1985.

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Coleman, Michael C. Presbyterian missionary attitudes towards American Indians, 1837-1893. Jackson: University Press of Mississippi, 1985.

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Ŏndŏudŭ huson i ssŭn Han'guk ŭi sŏn'gyo yŏksa, 1884-1934 = Challenged identities: North American missionaries in Korea, 1884-1934. Sŏul-si: Tosŏ Ch'ulp'an K'enosisŭ, 2013.

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Missionary conquest: The Gospel and Native American cultural genocide. Minneapolis: Fortress Press, 1993.

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Defining mission: Comboni Missionaries in North America. Lanham, Md: University Press of America, 1999.

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Book chapters on the topic "North american missionaries"

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Cummings, Kathleen Sprows. "✦ North American Saints ✦." In A Saint of Our Own, 15–58. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469649474.003.0002.

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This chapter traces saint-seeking from 1884 to 1925, providing short biographies of the early U.S. nominees for sainthood, most of whom were European missionaries to North America in the colonial and early national period. It argues that these prospective saints served as double symbols, proving to Rome that holiness had flourished on American soil and demonstrating to Protestant Americans that Catholics could be loyal U.S. citizens. This chapter highlights the connections between hagiography and historiography in the work of prominent church leaders like James Cardinal Gibbons and John Gilmary Shea, provides short biographies of the Jesuit Martyrs and other early nominees for sainthood, explains key terms such as postulator, and outlines the procedures for canonization and its precursor, beatification.
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Cressler, Matthew J. "Migrants and Missionaries." In Authentically Black and Truly Catholic. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479841325.003.0002.

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This chapter introduces readers to the rise of Black Catholic Chicago in the midst of the Great Migrations of African Americans from the rural South to the urban North, both in terms of demographic growth and the establishment of an institutional infrastructure. It argues that African American migrants were introduced to Catholicism by white missionaries who reimagined Black neighborhoods as “foreign missions” in need of conversion. The chapter discusses the fraught relationships forged between missionaries and migrants, which were defined by the tension between the missionary dedication to the salvation of African Americans on the one hand and the paternalism of missionary work among those perceived to be “heathens” on the other. It introduces readers to Fr. Joseph Eckert, one of the most successful missionaries among African Americans, and his methods for conversion that served as a model for the missionaries in chapter 2.
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Griffith, Sarah M. "A New Pacific Community." In The Fight for Asian American Civil Rights. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252041686.003.0005.

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American liberal Protestants continued to promote cultural internationalism and racial understanding through the interwar period. In 1923, American missionaries who had worked to defend the civil liberties of Asian North Americans established the Institute of Pacific Relations through which they recruited powerful U.S. officials. During the 1928 Conference of World Missions, they challenged international mainline Christian associations to do more to challenge racial discrimination both in and outside their institutions. Taken together, these examples show how liberal Protestants adapted their social reform during a period characterized by American isolationism and immigrant exclusion.
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Hickey, Wakoh Shannon. "Mind Cure and Meditation at Greenacre and Beyond." In Mind Cure, 63–99. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.003.0004.

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This chapter examines the practices of Buddhist meditation and Raja yoga in New Thought. Leaders of New Thought were first exposed to Buddhism and Vedanta philosophy through the publications of European Orientalists and the Theosophical Society and, later, though personal contacts with Asian Buddhist and Hindu missionaries. In addition to D. T. Suzuki, who helped to spark American interest in Japanese Zen, other important early missionaries were Anagarika Dharmapāla, a Sri Lankan Buddhist and Theosophist, and Swami Vivekenanda, an Indian monk of the Ramakrishna Order who launched the Vedanta Society in North America. New Thought leaders, Theosophists, and Asian missionaries met in person at the 1893 World’s Parliament of Religions and continued to develop relationships for more than a decade, particularly at the Greenacre conferences in Eliot, Maine. This chapter reveals the transnational nature of New Thought, which is typically considered to be an American metaphysical religious movement.
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Blankenship, Anne M. "The Organization of Christian Aid." In Christianity, Social Justice, and the Japanese American Incarceration During World War II. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469629209.003.0003.

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Chapter Two surveys the actions of concerned Christians outside of the camps. Once Japanese Americans were confined, a proliferation of Christian organizations formed to aid incarcerees. Their greatest efforts went toward supporting worship in the camps and resettling Japanese Americans outside of the camps during the war. The latter required the transformation of public opinion in addition to finding employment and housing for former incarcerees. Publications and speakers encouraged Americans to welcome Japanese Americans as they left the camps. Seeking to decrease racism nationally, activists faced resistance from fearful and racist congregants and pastors. The Federal Council of Churches, the Home Mission Council of North America, the American Friends Service Committee, regional church groups, Christian missionaries, and churches around the country contributed organizational support, pastoral guidance, and material aid.
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Kling, David W. "Catholics in Colonial America (1500–1700)." In A History of Christian Conversion, 325–55. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0013.

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Conversionary efforts in the New World mirrored attitudes and practices in the Old. Christendom remained as much a project in the New as in the Old, and thus religious differences remained as problematic in the Americas as they did in Europe. Images of military conflict—combat, battle, and victory—language familiar on the Continent—infused the outlook of early modern Catholic missionaries, whereas Spanish and French missionaries in the New World often had the arm of the state to protect them and, all too often, to coerce the natives. This chapter selectively examines initial missionary efforts in a variety of locations—Spanish missionary outreach in the Caribbean, Peru, and Alta California and French missions in North America. The depth of Native American conversions was as varied as the methods used to produce them. On a superficial level, conversion meant a transfer of loyalty or allegiance, often without a full knowledge of what that transfer entailed. Or, with defeat, conversion might represent a conscious acknowledgment of the more powerful Christian God over weaker traditional deities.
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Shambaugh, David. "America’s Legacies in Southeast Asia." In Where Great Powers Meet, 19–61. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190914974.003.0002.

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This chapter traces the history of American presence in Southeast Asia. The American legacy in the region began with traders and missionaries during the first half of the nineteenth century, then progressed to diplomats and official relations during the second half, and then to the arrival of American armed forces at the turn of the twentieth century. Meanwhile, America’s commercial interests and footprint continually broadened and deepened; educational and religious ties also blossomed. Except in the Philippines, America was largely seen as a benevolent partner—but not yet a power. That would change in the wake of World War II and the Cold War. With the advent of communist regimes in China, North Vietnam, and North Korea, and the ensuing Korean War, Southeast Asia took on a completely different cast in Washington. It became one of two major global theaters of conflict against communism. Thus began America’s long and draining involvement in Vietnam and Indochina (1958–1975). But with the end of the long and exhausting Indochina conflict, which tore the United States itself apart, American attention naturally began to wane and dissipate. Yet, the United States continued to engage and build its relations with the region from the Carter through the Bush 43 administrations.
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Long, Kathryn T. "Saving the Rainforest." In God in the Rainforest, 320–33. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190608989.003.0021.

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This final chapter argues that to save the rainforest, environmentalists created their own romanticized story of the Waorani for North American consumption. Ironically, it paralleled earlier evangelical narratives, with a representative Wao (Moi), a typical village (Cæwæidi Ono), a bestselling book (Savages), and, within a few years, a film (Trinkets and Beads). The journalist and adventure travel writer Joe Kane, author of Savages, introduced secular American audiences to the Waorani, their homeland, and the threat of Big Oil. Kane discredited Maxus Energy and blamed the failings of the Waorani on missionaries, with Rachel Saint as the authoritarian prototype. As with most critics, Kane failed to see the complexities of the missionary-Waorani encounter: at once an iconic narrative in the history of American evangelicalism and the seldom told stories of specific missionaries—their failings and their contributions to the survival of the Waorani.
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9

Charbonneau, Oliver. "Imagining the Moro." In Civilizational Imperatives, 24–48. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501750724.003.0002.

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This chapter explores the ways Americans understood the Muslim South and its inhabitants. It discusses the construction of “the Moro” that arose from eclectic sources, such as translated Spanish books, North American frontier expansion, imperial readings of Islam, ethnographic study, and the cultivation of regional expertise. It identifies governors, district administrators, missionaries, and businessmen-instrumentalized ideas in structures they created in the South. The chapter reviews the establishment of new laws, modernization of Moros through education, introduction of Western forms of market capitalism, and induction of sedentism that became paramount to the colonial state. It explores the production of racial and territorial knowledge on the Philippines' southern frontier.
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10

Martino, Gina M. "Deploying Amazons." In Women at War in the Borderlands of the Early American Northeast, 80–102. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640990.003.0004.

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Chapter 3 explores the relationship between women’s war making in the northeastern borderlands and propaganda. It argues that political and religious leaders used accounts of women’s martial activities to improve morale and influence policy at local, colonial, and imperial levels. Images of Amazons and other mythical and historical women warriors often appeared in this propaganda, establishing a precedent for women’s actions in North America and adding excitement and familiar literary figures that resonated with readers. In New France, Jesuit missionaries used the figure of the Amazon to positively portray Native female combatants as well as brave nuns who traveled to Canada. They also used their published reports, the Jesuit Relations, to urge wealthy French women to be brave like Canada’s Amazon-nuns and donate to the mission. In New England, officials held up women who made war (such as Hannah Dustan) as positive, Christian role models when morale was low, and writers such as the Rev. Cotton Mather sent accounts of women’s war making to England in attempts to shape imperial policy.
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