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Journal articles on the topic 'Women in missionary work'
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1
Weisenfeld, Judith. "‘Who is Sufficient For These Things?’ Sara G. Stanley and the American Missionary Association, 1864–1868." Church History 60, no. 4 (December 1991): 493–507. http://dx.doi.org/10.2307/3169030.
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The literature dealing with those women and men who dedicated themselves to teaching the newly freed slaves in the South during Reconstruction has grown considerably in recent years. From W. E. B. DuBois's Black Reconstruction in America in 1935, with its positive depiction of the role of these teachers through Henry L.ee Swint's 1941 work, The Northern Teacher in the South, with its negative stereotype to more recent works, we now have a body of literature which has begun to examine this group in a more thorough and complex manner.1 The general stereotype which often appears in the literature is of the missionar teacher as a white woman from New England, fresh from the abolitionist movement. While it is true that many teachers fit into this category, there were also many African-American teachers and missionaries, both women and men.2 A good deal of the literature has dealt, at least briefly, with the ways in which African-American men functioned in the context of such organizations as the American Missionary Association (AMA). However, the experience of these men was different from that of African- American women, in part because these men were more likely to be givenadministrative positions in the organizations, either as principals, field agents, or supported missionaries. Most of the women, then, were more likely to remain “in the trenches” as teachers during their tenure with the missionary society.3
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Massam, Katharine. "Missionary women and work: Benedictine women at New Norcia claiming a religious vocation." Journal of Australian Studies 39, no. 1 (January 2, 2015): 44–53. http://dx.doi.org/10.1080/14443058.2014.990400.
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Arrington, Andrea. "Making Sense of Martha: Single Women and Mission Work." Social Sciences and Missions 23, no. 2 (2010): 276–300. http://dx.doi.org/10.1163/187489410x511579.
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AbstractAlthough there is a large, sophisticated literature on gender and mission work, single women still remain on the periphery of those studies. Through the case of Martha L. Moors, a single American missionary working in Portuguese West Africa (Angola today) in the 1920s, this essay offers an examination of how the two identities of 'single woman' and 'missionary' affected mission culture and work. Single women occupied a tenuous position, as they were often called upon to instruct non-Christian women on the principles of Christian marriage and motherhood. Moors' writings allow for an intimate consideration of how single women fit into mission culture and their reflections of how they serve the missions. Single women had to support the missions in ways that exemplified Christian femininity while lacking the validity of being wives and mothers. Quoique les études sur le genre et la mission soient nombreuses et sophistiquées, les travaux portant sur des femmes célibataires restent marginaux. En étudiant la trajectoire de Martha L. Moors, une missionnaire américaine célibataire ayant travaillé dans les années 1920 en Afrique de l'Ouest Portugaise (aujourd'hui Angola), cet article se penche sur la façon dont les catégories identitaires de « femme célibataire » et de « missionnaire » ont influé sur la culture et le travail des missions. Les femmes célibataires occupaient une place précaire dans la mesure où elles étaient souvent appelées à enseigner à des femmes non-chrétiennes les principes chrétiens du mariage et de la maternité. Les écrits de Moors nous offrent témoignage intime sur l'insertion des femmes célibataires dans la culture de la mission et sur leurs réflexions quant au meilleur moyen de servir celle-ci. Les femmes célibataires devaient soutenir l'effort missionnaire en devenant des exemples de féminité chrétienne tout en ne pouvant pas se prévaloir de la qualité d'épouse et mère.
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Santiago-Vendrell, Angel, and Misoon (Esther) Im. "The World Was Their Parish: Evangelistic Work of the Single Female Missionaries from the Methodist Episcopal Church, South, to Korea, 1887–1940." Religions 14, no. 2 (February 15, 2023): 262. http://dx.doi.org/10.3390/rel14020262.
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The Woman’s Foreign Missionary Society (WFMS) (1897–1909) and the Woman’s Missionary Council (WMC) (1910–1940) of the Methodist Episcopal Church, South (MECS) worked in Korea from 1897 to 1940. Their work used a distinctive mission philosophy, hermeneutics, and implementation of strategies in their encounters with Korean women. Over the course of their years in Korea, Southern Methodist missionary women initiated the Great Korea Revival, established the first social evangelistic centers, educated the first indigenous female church historian, and ordained women for the first time in Korea. This article argues that, even though the missionary activities of the single female missionaries occurred in the context of “Christian civilization” as a mission theory, their holistic Wesleyan missiology departed from the colonial theory of mission as civilization. The first section of the article offers background information regarding the single female missionaries to help understand them. What motivated these females to venture in foreign lands with the Gospel? What was their preparation? The second section presents the religious, cultural, social, and political background of Korea during the time the missionaries arrived. The third section describes and analyzes the evangelistic and social ministries of the female missionaries in the nascent Korean mission. The final section describes and analyzes the appropriation and reinterpretation of the Bible and Christianity by Korean women, especially the work of Korean Bible women and Methodist female Christians in the quest for independence from Japanese control in the Independence Movement of 1919.
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Kwon, Andrea. "The Legacy of Mary Scranton." International Bulletin of Mission Research 42, no. 2 (April 11, 2017): 162–70. http://dx.doi.org/10.1177/2396939317698778.
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Mary Scranton was an American missionary to Korea, the first missionary sent there by the Woman’s Foreign Missionary Society (WFMS) of the Methodist Episcopal Church. During her more than two decades of service, Scranton laid the foundations for the WFMS mission in Seoul and helped to establish the wider Protestant missionary endeavor on the Korean peninsula. Her pioneering evangelistic and educational work, including the opening of Korea’s first modern school for girls, reflected Scranton’s commitment to ministering to and with Korean women.
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Schueneman, Mary K. "A Leavening Force: African American Women and Christian Mission in the Civil Rights Era." Church History 81, no. 4 (December 2012): 873–902. http://dx.doi.org/10.1017/s000964071200193x.
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After Josephine Beckwith and DeLaris Johnson broke the color barrier at two southern missionary training schools in the 1940s and 50s, their religious vocations led them and other African American women on a trajectory of missionary service resonate with what we recognize today as civil rights activism. While histories of African American women's mission organizing and those of their civil rights organizing typically are framed as separate endeavors, this article teases out the previously unexamined overlaps and connections between black women's missionary efforts and civil rights activism in the 1940s and 50s. In doing so, it bridges a disjuncture in African American women's religious history, illuminating the ways beliefs about Christian mission shaped the community work of black missionary women so that narratives of civil rights organizing and Christian missions are no longer discrete categories but are seen in historical continuity. In shedding light on the ways mission organizing and service served as a site for cultivating leadership and engaging segregation and racism, a new vision and practice of mission for the civil rights era is revealed and our understandings of the religious lives and activism of African American women are greatly enriched and expanded.
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Ēce, Kristīna. "Periodikas avoti kā liecība par pirmo Latvijas sieviešu misionāru darbu." Aktuālās problēmas literatūras un kultūras pētniecībā rakstu krājums, no. 29 (February 22, 2024): 178–93. http://dx.doi.org/10.37384/aplkp.2024.29.178.
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Mission work in the 19th century was one of the rare opportunities that gave women the possibility to respond to God’s call. The archive of the Evangelical Lutheran Church of Latvia (ELCL) was destroyed in 1944, and its collection have been lost. Many missionary letters are in archives in Germany. However, evidence of the mission work of the first women has been preserved in printed sources published in the territory of Latvia. The article aims to review the printed sources in the territory of Latvia as evidence of the work of the first Latvian women missionaries, especially the work of Hildegard Prozell (1898–1909), Auguste Weetneek (1899–1910) and Anna Irbe (1924–1940), about whom there are significant testimonies both in Latvian and German languages – Rigasches Kirchenblatt, Misions-Flugblatt, Jaunākās Ziņas, Ārmisija and other sources. The National Library of Latvia, the ELCL library, and the Estonian Literary Museum in Tartu are the main repositories for the sources used for this paper. The article analyses the content of these sources and the evidence of whether and how this missionary work left an impression on the society in the homeland. The first printed sources on the territory of Latvia about mission work in the 19th century are examined to provide the historical context. The study concludes that there is an expansive amount of information about Prozell, the first missionary from the territory of Latvia, and Irbe, the first ELCL missionary. They describe their service and trips to mission places, nature, geography, folk customs, etc. Also, these sources testify to the increase in support for mission work in the homeland. Missionaries who could be considered a minority, for example, Latvian women who went to serve through an unpopular mission society in Latvia, received much less or almost no attention from the printed press. This research enables discovering and preserving information about these women’s experiences at mission work, journeys, descriptions of nature and geography, folk customs and other important aspects. It not only contributes to and promotes understanding of the role of women in the mission work of the Latvian Church but also broadens the understanding of how this work affected society at home. Thus, this important cultural aspect is preserved and respected by researching and documenting periodical sources, supplementing and enriching Latvia’s national heritage.
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Khamushi, Musa. "The Legacy of Mary Bird." International Bulletin of Mission Research 43, no. 3 (December 3, 2018): 284–91. http://dx.doi.org/10.1177/2396939318816597.
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English missionaries with the Church Missionary Society (CMS) began their work in Persia in 1869. In 1891 the CMS sent Mary Bird to Persia to evangelize Muslim women. In this article I consider Bird’s activities among Muslim women of Isfahan. Her work included establishing dispensaries and offering medical services to women and children. During the first phase of her time in Persia (1891–97), a small number of Muslim women and girls converted to Christianity.
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Thigpen, Jennifer. ""You Have Been Very Thoughtful Today": The Significance of Gratitude and Reciprocity in Missionary-Hawaiian Gift Exchange." Pacific Historical Review 79, no. 4 (November 1, 2010): 545–72. http://dx.doi.org/10.1525/phr.2010.79.4.545.
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In October 1819 the first company of American missionaries set sail for the Hawaiian Islands with the express intent of converting its inhabitants to Christianity. The missionaries earnestly believed that they might provide Hawaiian Islanders with the dual gifts of civilization and salvation and were eager to set about the work of bestowing them. Missionaries were surprised to discover that Hawaiians had gifts of their own to bestow, interrupting the missionary agenda almost from the moment of their arrival. Exploring the unspoken and often symbolic language of gifts, this article offers a re-examination of early Hawaiian-missionary contact to argue that Hawaiian and missionary women——who situated themselves at the very center of the exchange of things——were powerful figures in this missionary and colonial drama.
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CEVIK, GÜLEN. "American Missionaries and the Harem: Cultural Exchanges behind the Scenes." Journal of American Studies 45, no. 3 (March 28, 2011): 463–81. http://dx.doi.org/10.1017/s0021875811000065.
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This article examines the impact on American furniture and clothing styles by women missionaries traveling to Turkey in the Victorian era. Although there has been much discussion of the impact of Western missionaries on Turkey and other parts of Asia, the reciprocal impact on American culture has not been adequately assessed. Missionary work, which started in the 1820s in a modest manner, turned into a systematic and large-scale activity, reaching its climax during the last quarter of the nineteenth century. Unlike Western diplomats, whose visits took place in the palaces of Istanbul, far from the realities of everyday life, missionary women had informal contact with ordinary Turkish women. Ottoman Turkish domestic space was highly gendered, so only these missionary women would have had access to authentic Ottoman Turkish interiors and been able to observe them as social spaces. The furniture style and the unique concept of comfort that they observed in Turkey presented an alternative point of view of home life and its organization. After spending years abroad, these women would return to the US to recruit and raise money for their missions by traveling from community to community, often creating interest for their work abroad by presenting examples of material culture. This article will put letters, diaries, travelogues and other contemporary material in the context of American culture of the Victorian era in order to chart the unusual way in which American and Turkish women interacted with each other at this historical moment.
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Singh, Maina Chawla, and Mrs J. T. Gracey. "Women, Mission, and Medicine: Clara Swain, Anna Kugler, and Early Medical Endeavors in Colonial India." International Bulletin of Missionary Research 29, no. 3 (July 2005): 128–33. http://dx.doi.org/10.1177/239693930502900303.
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O’Brien, Anne. "Catholic nuns in transnational mission, 1528–2015." Journal of Global History 11, no. 3 (October 11, 2016): 387–408. http://dx.doi.org/10.1017/s1740022816000206.
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AbstractFrom the Counter-Reformation to the present, women in a variety of contexts of colonization, decolonization, and slavery crossed the threshold from missionary congregation to missionary workforce to live in Catholic religious community. Comparative, transnational analysis provides insights from a variety of angles into the myriad local factors that fashioned their understandings of the relationship between the spiritual and material benefits so gained. Their experiences were uneven, shaped by the race, gender, and status politics of each ecclesiastical and secular context, by their usefulness to the wider missionary project and the state, and by shifts in ecclesiastical rulings that were prompted by changes in the Vatican’s temporal status. In the later twentieth century, some became activists and advocates, using their symbolic power to work in the interests of women and poor people, and to reform the patriarchy at the core of the church.
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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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Smit, Lizelle. "Medical work and Nyasaland missionaries." Stellenbosch Theological Journal 8, no. 3 (May 17, 2022): 27–49. http://dx.doi.org/10.17570/stj.2022.v8n3.a2.
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Pauline Pretorius, born Murray, worked as a Dutch Reformed Church [DRC] mission doctor in Nyasaland (now Malawi) from 1928–1976, but little has been written about her life and extraordinary career. A disproportionate number of books and articles have been published by or about male DRC missionaries in Nyasaland, while women’s stories have been overlooked. This article discusses the significant contributions made by Dr Pauline Murray to improve healthcare practices for women and children in Nyasaland and her efforts to train local midwives in Mlanda, Nyasaland, from 1928–1941. This article argues that recovering female missionaries’ stories is important and suggests that Murray’s work in Nyasaland can be read as an example of a medical missionary who considered her work an “act of service to othersâ€. Many descendants of Andrew Murray Sr worked as (medical) DRC missionaries in Nyasaland and, although this article focuses on the life and work of Pauline Murray, mention is made of the notable contributions made to the field of medicine by members of the extended Murray family.
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Stasson, Anneke. "The Legacy of Irma Highbaugh." International Bulletin of Mission Research 42, no. 3 (October 25, 2017): 262–71. http://dx.doi.org/10.1177/2396939317739820.
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Irma Highbaugh (1891–1973), an American Methodist missionary, used her thirty years of experience in China’s Christian home movement to help Christians throughout Asia develop Christian home literature and train leaders in marriage and family counseling. Her publications and presence at international missionary conferences stoked interest in Christian home missiology, and she put her stamp on that missiology. She was notable for believing that both men and women should be involved with Christian home work and for insisting that significant funds and professionally trained personnel should be dedicated to this ministry.
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Dunch, Ryan. "Christianizing Confucian Didacticism: Protestant Publications for Women, 1832-1911." NAN NÜ 11, no. 1 (2009): 65–101. http://dx.doi.org/10.1163/138768009x12454916571805.
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AbstractThe printed Protestant missionary engagement with Chinese views of the role and proper conduct of women in society was more complex and ambiguous than scholars have often assumed. Publications targeted at women readers occupied an important place among Protestant missionary periodicals, books, and other printed materials in Chinese during the late Qing. Most publications for women and girls were elementary doctrinal works, catechisms, and devotional texts designed to introduce early readers to Christian belief, and light reading (fictional tracts and biographies) for women's spiritual edification, but there were some more elaborate works as well. After an overview of mission publications for women, this article focuses on two complex texts, one a compendium of practical knowledge and moral guidance for the Chinese Protestant "new woman," Jiaxue jizhen (The Christian home in China) (1897; revised 1909), and the other, a Protestant reworking from 1902 of the Qing dynasty didactic compilation Nü sishu (Women's four books). Together, these two texts give us a more multifaceted picture of how missionaries engaged with Chinese society and the role of women therein.
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Rosik, Christopher H., Meg M. Slivoskey, Katie M. Ogdon, Tiffany M. Kincaid, Ian K. Roos, and Mandalyn R. Castanon. "Toward Normative MMPI-2 Profiles for Evangelical Missionaries in Candidate and Clinical Settings: Examining Differences by Setting, Generation, and Marital Status." Journal of Psychology and Theology 44, no. 4 (December 2016): 315–28. http://dx.doi.org/10.1177/009164711604400406.
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In order to replicate and expand the work of Dimos (2013), we compiled the largest samples to date of MMPI-2 standard scale profiles among evangelical Christian missionary candidates (n =1227; 530 men and 696 women) and outpatients (n = 1431; 643 men and 788 women). Results indicated our candidate scale scores were remarkably similar to those reported by Dimos and together these datasets appear to converge on a reliable normative profile for this population. We also present a potential outpatient normative profile for our clinical sample. In distinguishing our samples from the MMPI-2 normative sample, we found that validity scale differences were most salient for the missionary candidates and several clinical scales provided the clearest contrasts for missionary outpatients. Potential profile shifts among successive generations were evident in the form of somewhat less defensiveness and, specific to outpatients, slightly more sensitivity and feelings of grievance. Finally, while the profiles of married and single candidates were essentially similar, among the clinical sample married missionaries appeared slightly more guarded and less distressed than their single counterparts.
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Nyhagen Predelli, Line. "Marriage in Norwegian Missionary Practice and Discourse in Norway and Madagascar, 1880-1910." Journal of Religion in Africa 31, no. 1 (2001): 4–48. http://dx.doi.org/10.1163/157006601x00022.
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AbstractThe article discusses marriage practice and discourse within the Lutheran Norwegian Missionary Society (NMS), mainly within the years 1880-1910. The focus is on NMS discourse and practice in Norway and in Madagascar. Through a close reading of missionary texts, the article offers an understanding of how marriage, gender, sexuality, race and class structured both mission practice and discourse, and how mission rules and regulations in this area were challenged and contested. Luther saw marriage as a calling from God, and defined specific roles for women and men within it. Mission practice and discourse shows that marriage provided women with opportunities for family life and work for the mission. For men, marriage could function as a source of upward social mobility and as a mechanism to control their sexuality. It also provided men with opportunities for family life and an assistant in mission work. Close studies of individuals within the mission reveal the importance of marriage, gender, sexuality, race and class to mission practice and discourse.
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Seregina, A. Yu. "Female preaching in the English Catholic community, 16 <sup>th</sup>–17<sup>th</sup> centuries." Russian Journal of Church History 3, no. 2 (July 29, 2022): 24–49. http://dx.doi.org/10.15829/2686-973x-2022-102.
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The article is focused on the preaching and missionary work of the English Catholic woman in the 16th — 17th cc., as it was represented in a wide range of texts: biographies of pious Catholic Englishwomen written by their secretaries, chaplains and the nuns of the English convents in the Netherlands and France, chronicles and registers of these convents, conversion stories and letters by Catholic women. A study of these sources makes the author conclude that references to female preaching appeared only in manuscript texts that existed within private space and were intended for female audience — for the nuns and their female relatives in England and abroad. The texts were linked to English Jesuits. The descriptions of the episodes of female preaching followed some general rules. The Catholic Englishwomen taught or preached to only those below them in social standing: children, relatives, or servants, but never to the men of the status, which equaled theirs, because it was thought that to convert a man a preacher or a teacher needed to produce rational arguments, and women were not considered to be capable of this. It is shown that this view reflected the gender stereotypes of the time, not the reality of female missionary work.
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Jeyaraj, Daniel. "Migration and the Making of Global Christianity." International Bulletin of Mission Research 46, no. 2 (January 30, 2022): 247–53. http://dx.doi.org/10.1177/23969393221073984.
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This book documents how Christian migrants from the origins of Christianity until 1500 helped establish Christianity as a world religion. Its sociohistorical methodology identifies and celebrates the contributions of ordinary Christian migrants in cross-cultural and transnational contexts. It argues that Christian missionary engagements are often incorrectly associated with empire and institutional authorities; in reality, however, most of the cross-cultural missionary work was done by ordinary Christian women and men who migrated for various purposes. This book thus embodies a new historiography based on migration, providing ample evidence of the reality, complexity, and relevance of migration for World Christianity.
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Vaughn Cross, Carol Ann. "‘Living in the Lives of Men’: Martha Foster Crawford." Social Sciences and Missions 25, no. 1-2 (2012): 102–28. http://dx.doi.org/10.1163/187489412x624275.
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This article seeks to contribute to the historiography on cross-cultural, interpersonal relationships between Western women and non-Western men by describing some of the interpersonal relationships between a missionary teacher, a pioneer of Woman’s Work for Woman in North China who later criticized single-sex programs that divided men and women, and her male Chinese teachers and students in Shandong (Shantung). The article discusses the development of new social and emotional experiences within the context of guanxi (“kuan-hsi”).These interpersonal connections developed within the broader nexus of traditional and changing relationships with Chinese women and Western men, who were also adapting cultural ideas of sex and gender. Considering such individual variables as marital status, personality, and context, the article presents the meaning that the female missionary gave to her relationships with Chinese males, particularly a favored student to whom she attached herself so closely that she jeopardized her marriage. The article concludes that as Crawford contributed to some of the expansion of opportunities for Chinese males, the opportunities for her transplanted and cross-culturally nourished ideal of sexual equality and social interactivity expanded as well, thanks to such men as Wu Zuan Zhao (Wu Tswun Chao) and Guo You Yong (Kwo Yu Yoong).
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Allen, Margaret. "“That's the Modern Girl”: Missionary Women and Modernity in Kolkata, c. 1907 - c. 1940." Itinerario 34, no. 3 (December 2010): 83–96. http://dx.doi.org/10.1017/s0165115310000707.
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In 1923, three young single western women—Margaret Read, Iris Wingate, and Eleanor Rivett—made an adventurous summer trip riding and trekking from Kalimpong in West Bengal, right up to Sikkim. Read and Wingate, both wearing riding breeches and with hair bobbed, were somewhat more adventurous, continuing their trip to Tibet. This was a holiday from their work in Kolkata (formerly Calcutta), the great cosmopolitan city of the British Raj in India. Surely these independent and mobile women were reminiscent of “the Modern Girl” that has been “singled out as a marker of ‘modernity’”. However, these women were not in the sites where “the Modern Girl” has hitherto been located, for they were working in the Christian missionary movement in India. Eleanor Rivett, an Australian and the oldest in the trio, was principal of United Missionary Girls High School (UMGHS) while Iris Wingate and Margaret Read, both British, were working with the Young Women's Christian Association (YWCA) in Kolkata.
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Janson, Marloes. "Male Wives and Female Husbands." Journal of Religion in Africa 46, no. 2-3 (February 27, 2016): 187–218. http://dx.doi.org/10.1163/15700666-12340084.
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The Tablighi Jamaʻat—a transnational Islamic missionary movement that propagates greater religious devotion and observance in The Gambia—opens the door to a new experience of gendered Muslim piety.Tablighor Islamic missionary work results in novel roles for women, who are now actively involved in the public sphere—a domain usually defined as male. To provide their wives with more time to engage intabligh, Tablighi men share the domestic workload, although this is generally considered ‘women’s work’ in Gambian society. Contrary to the conventional approach in scholarship on gender and Islam to study such inversion of gender roles in terms of Muslim women’s ‘empowerment’ and Muslim men’s ‘emancipation’, in the Gambian branch of the Jamaʻat the reconfiguration of gender norms seems to be motivated by Tablighis’ wish to return to the purported origins of Islam. Following the example of the Prophet’s wives, Tablighi women actively engage intablighand, taking Muhammad as their example, Tablighi men have taken over part of their wives’ household chores. Paradoxically, by reconfiguring gender norms Gambian Tablighis eventually reinstate the patriarchal gender order.
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Scales, T. Laine. "“I Did Not Come to China for That!”: Intersections of Mission Work, Marriage, and Motherhood for Southern Baptist Women in China at the Turn of the 20th Century." Religions 15, no. 8 (July 26, 2024): 901. http://dx.doi.org/10.3390/rel15080901.
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The private writings of two Southern Baptist women missionaries in China are analyzed to deepen our understanding of women’s perspectives on their daily lives. After reviewing secondary research on married and single women’s work in China, the author uses primary source examples from family letters and diaries to illustrate differences in responsibilities and opportunities for single and married women, and how motherhood changed their relationship to their work even further. Requirements for “homemaking”, and a “civilizing mission” expected of married women, increased pressure on missionary wives. Single women, arriving in larger numbers in the early 20th century, were able to focus only on the mission work and accomplish more. The success and productivity of single women further marginalized married women, particularly those with children, who could not keep up with their single counterparts in the mission work. By exploring these two exemplars we can draw an even more nuanced picture of the many ways Baptist women missionaries negotiated their callings in light of their family status.
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Lee, Sun Yong. "Protestant ‘Indian Mission’ Work in Guatemala from a Woman Missionary's Perspective: Dora Burgess (1887–1962)." Studies in World Christianity 26, no. 1 (March 2020): 21–41. http://dx.doi.org/10.3366/swc.2020.0280.
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Dora Belle McLaughlin Burgess was an American Presbyterian missionary, devoted to the mission to the Quiché tribe in Guatemala from 1913 to 1962. During her service, she translated the New Testament from Greek into the Quiché language. She also published a hymnal in Quiché and an ethnographic writing on Quiché culture. This paper attempts to shed light on the life of Dora Burgess, whose work was unknown, and to trace the formation of her identity as a missionary and her mission approach to the native inhabitants. In doing so, the paper argues that her interaction with the native tribes in the mission field shaped her identity as a missionary and her understanding of mission in ways in which the indigenous people's agency and subjectivity were recognised and respected. In the earlier period of her service in Guatemala, Dora Burgess conceived of mission work as a rescue project to transform the native tribes into Christians who would denounce their ‘superstitious’ traditions; however, her later focus in mission work, especially in her bible translation project, lay in acknowledging the native traditions and cultures and giving the indigenous tribe opportunities to be Christians in their own ways.
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Landman, C. "Die susters van die broederkerk - 'n Verhaal van vrouens in die Morawiese kerk in Suid-Afrika." Verbum et Ecclesia 16, no. 2 (September 21, 1995): 361–74. http://dx.doi.org/10.4102/ve.v16i2.457.
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The sisters of the Brethern Church. A story of women in the Moravian Church in South AfricaThe story of early women converts of the Moravian Church is told. It is argued that this church, since it commenced with missionary work in South Africa in 1737, showed a positive and reconstructive attitude towards women. Presently many so-called coloured women hold high positions in the ministry and moderamen of this church. It is therefore appropriate thatNelson Mandela called his Cape Town residence "Genadendal" in commemoration of the first Moravian mission slation in South Africa and the work done there for the past three cellluries in service of human dignity. As such it is also appropriate to dedicaTe this ankle to Carl Borchardt for his inclusive attitude towards women colleagues.
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Turner, Victoria, and William Gibson. "The Iona Community and the ecumenical movement: External influences and internal changes." Theology in Scotland 30, no. 2 (November 11, 2023): 36–50. http://dx.doi.org/10.15664/tis.v30i2.2667.
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This article teases out the relationship between the Iona Community (founded 1938) and the ecumenical movement (both nationally – Scotland and the UK – and internationally), and the steps the Community took to enable itself internally to be more ecumenical. The first part of the article reviews the original brief of the Community – a missional ‘brotherhood’ that would work for the Church of Scotland’s Church Extension Scheme, using the base of the Iona Abbey as a training ground. Yet the Community quickly caught international missionary and ecumenical attention and the project was drawn beyond this original framework, becoming engaged in missional and ecumenical endeavours in and beyond Scotland. The second part of the article reflects on how these alternative engagements questioned the internal diversity of the Community, and how young people, lay people, ministers from other denominations and finally women pushed for their involvement in the originally male, clerical body. The article ends by drawing upon the work of Aruna Gnanadason who argues for a new paradigm of ecumenism that shakes the patriarchal, clerical powers of church boundaries and embraces realistic, messy, diversity in church bodies as the starting place for ecumenical endeavours.
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Adeney, Frances. "Leading from the Margins." Mission Studies 31, no. 3 (November 19, 2014): 403–17. http://dx.doi.org/10.1163/15733831-12341358.
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This article outlines mission theologies and practices of women trainees for mission in Brazil. The women are from the usa, Central America, and Brazil and assigned to mission work in Brazil with the us-based “Mission Society”. Nine interviews from a missionary training session in July 2008 are analyzed in order to: (1) articulate the spoken mission theology of women trainees; (2) identify everyday practices that women mission trainees engage in related to their mission calling and work; (3) relate the dislocation experienced by the women to sustaining practices and character traits they developed by utilizing the lived experience of their everyday practices; (4) describe the fuller theology of mission that results and make suggestions for incorporating women’s mission theologies based on practices into stated mission theologies, showing how everyday practices of women doing mission can enhance missiological understandings.
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Barker, John. "Drudges, Shrews, and Unfit Mothers." Social Sciences and Missions 31, no. 1-2 (May 1, 2018): 7–33. http://dx.doi.org/10.1163/18748945-03101008.
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Abstract Among the first Europeans to encounter and settle on the southeastern coast of New Guinea, members of the London Missionary Society contributed a large corpus of publications concerning indigenous peoples from the mid-1870s until the rise of professional anthropology in the 1920s. While these works focus mainly on the activities and concerns of men, women provide a key index of “civilization” relative to the working British middle class from which most missionaries came. This essay provides a survey of the portrayal of women in this literature over three partly overlapping periods, demonstrating a shift from racialist to moral discourses on the status of Papuan women – a shift that reflects transitions in both missionary and anthropological assumptions during this period.
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Song, Yanhua, Wei Zhao, Doucheng Ma, and Shulin Tan. "Walking in “Masses and Elites”: Investigation into Donald MacGillivray’s Missionary Strategies in China (1888–1930)." Religions 15, no. 4 (March 31, 2024): 437. http://dx.doi.org/10.3390/rel15040437.
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From his arrival in China in 1888 to his departure in 1930, Canadian missionary, Donald MacGillivray (季理斐), was in China for more than 40 years. According to changes in the Chinese missionary situation, the key target of his mission was frequently adjusted. From his initial work in the early days in North Honan, to his work with officials and intellectuals in Shanghai in the late Qing Dynasty, then to students, women, and children in the Republic of China, Donald MacGillivray continued to preach to both the masses and the elites. His approach was flexible, ranging from oral preaching to academic publications. Relying on his interpersonal network, MacGillivray paid close attention to the social changes occurring in modern China. An evaluation of his activities in China can not only reveal the impact of individual missionaries in the process of Western learning and the transformation of Chinese knowledge in modern times, but also provide insight into the integration of Christianity into the indigenization process of China.
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Nadia, Zunly. "Women Political Participation in the Era of Prophet Muhammad: Study on the Hadith Transmitters of the Women Companions." Al-Albab 6, no. 1 (June 1, 2017): 55. http://dx.doi.org/10.24260/alalbab.v6i1.608.
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Most of Moslem societies define the role of woman in the purely domestic sector. Some people consider that Islam stands against women’s role in public sectors believing that it has roots in the context of the prophet’s time. This work shows that there is no prohibitation for woman to take parts in the public and social affairs including in the area of political role. It was the case that some women companions of the prophet participated in the political role including Aisyah the wife of Nabi Saw, Asma binti Abu Bakar, Ummu Athiyah, Ummu Hani’ and Rubayyi’ bint Mu’awidz. In this paper, the writer focuses on woman companion hadith transmitters who are directly wrapped up in the missionary work with the prophet. In addition, this paper also shows the relation between woman companion transmitter activities and their hadith transmission, under assumption that the role of woman would influence the texts of the transmitted hadiths. It is because, as a text, hadith was transmitted in the certain context and condition. Accordingly, every transmitter had different hadith transmission based on her context, status, profession, and even gender construction. Therefore, this paper discusses the woman companion transmitters who play their role in the field of politics and also their influence in their transmitted hadiths
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Rich, Jeremy. "My Matrimonial Bureau: Masculine Concerns and Presbyterian Mission Evangelization in the Gabon Estuary, c. 1900-1915." Journal of Religion in Africa 36, no. 2 (2006): 200–223. http://dx.doi.org/10.1163/157006606777070669.
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AbstractThis essay examines the reasons why some young Fang men supported Presbyterian missionary Robert Milligan's crusade to establish a Protestant community of converts at the turn of the twentieth century. Milligan presented his work as an example of heroic and muscular Christianity that transformed young Gabonese men. However, his methods of attracting followers appear very similar to those used by local big men: creating kinship networks, providing military support, sharing imported goods and providing access to women for marriage. Fang men and Milligan shared a flexible vocabulary of fatherhood that placed obligations on converts and missionaries alike. Eventually, Milligan's efforts came undone because of problems with other missionaries, but young Fang men continued to turn to missionary patronage, in part to cope with gender tensions and struggles over status.
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Nasrallah, Rima. "ACO Women in the Second Half of the Twentieth Century: Transitions and Persisting Patterns." Transformation: An International Journal of Holistic Mission Studies 39, no. 1 (December 30, 2021): 45–53. http://dx.doi.org/10.1177/02653788211068270.
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After the independence of Syria and Lebanon Protestant missionary work in the Middle East changed dramatically. The women missionaries who worked in the service of the ACO had to come to terms with new realities such as the social and political turmoil of decolonisation, missiological shifts, and partnership agreements with the local churches. Drawing on written memoirs and oral history sources, this article explores their female agency and leadership in a changing context. It also analyses the perception of these missionaries by local agents.
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Tucker, Ruth. "Female Mission Strategists: A Historical and Contemporary Perspective." Missiology: An International Review 15, no. 1 (January 1987): 73–89. http://dx.doi.org/10.1177/009182968701500106.
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Although women have been very prominent in foreign missions for more than a century, they have generally played a secondary role in the field of missiology. Most mission boards and seminary faculties have been male-dominated, except for a time in the late nineteenth and early twentieth centuries when women formed their own “female agencies” and training schools. During this period women made significant practical and scholarly contributions to mission strategy. With the demise of the women's missionary movement, however, such opportunities sharply declined. That is now beginning to change. In recent decades women have once again become more involved in the strategy of missions, especially in areas involving women's work, cross-cultural communication, literature, education, lifestyle, urban ministries, and mission specializations.
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Yablonskaya, Olga V. "British Zenana missions of the XIX century and their projects for the liberation of Indian women." Izvestiya of Saratov University. History. International Relations 24, no. 1 (March 21, 2024): 65–72. http://dx.doi.org/10.18500/1819-4907-2024-24-1-65-72.
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The article studies the goals, objectives, directions of work of the British zenana missions in the XIX th century based on the analysis of reports and articles in missionary magazines. It is shown that the creation of organizations was caused by the desire to help the disenfranchised women of India. Women missionaries sought to mitigate the social exclusion of Indian women, opposed cruel customs, slavery and humiliation of women, provided them with educational and medical services. Christianization was carried out without violence, through familiarization with Western culture. The author concludes that, the missionaries made a great contribution to the socio-cultural development of India, the improvement of social relations, the development of women’s education and the medical system of the British colony.
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Thomas, Ada C. M. "From Zora Neale to Missionary Mary: Womanist Aesthetics of Faith and Freedom." Religions 14, no. 10 (October 12, 2023): 1285. http://dx.doi.org/10.3390/rel14101285.
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In this essay, I discuss the art of Missionary Mary Proctor, a contemporary folk artist from Tallahassee, Florida, in the context of the literary aesthetics of the renowned twentieth-century anthropologist and writer Zora Neale Hurston. In comparing these Southern-born African American women artists, I argue that both are rooted in an aesthetic praxis deriving from their shared womanist ethics. My goal in this inquiry is to highlight the faith-based aesthetic traditions of African American women and reveal the manner in which discourses of freedom intertwine with literary and visual aesthetics and faith-based practices in African American folk art and literature. To that end, I analyze the prevalence of themes of liberation within the spiritual discourses of Southern African American women artists such as Missionary Mary Proctor and theorize the manner in which a landscape of Black female liberation is envisioned within their works.
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Fuchs, Anna, Iwona Czech, Jerzy Sikora, Piotr Fuchs, Miłosz Lorek, Violetta Skrzypulec-Plinta, and Agnieszka Drosdzol-Cop. "Sexual Functioning in Pregnant Women." International Journal of Environmental Research and Public Health 16, no. 21 (October 30, 2019): 4216. http://dx.doi.org/10.3390/ijerph16214216.
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Sexual activity during pregnancy is determined by emotional, psychosocial, hormonal, and anatomical factors and varies during trimesters. This work aimed to establish women’s sexual activity during each trimester of pregnancy. A total of 624 women were included in the study and filled in the questionnaire three times, once during each trimester of pregnancy. The first part of the survey included questions about socio-demographic characteristics, obstetric history, and medical details of a given pregnancy. The second part was the Polish version of the female sexual function index (FSFI) questionnaire. Comparison of the mean scores for the overall sexual function of each trimester revealed clinically relevant sexual dysfunction in the second and third trimesters (mean values 25.9 ± 8.7 and 22.7 ± 8.7, respectively; p < 0.01). Women were most sexually active during their second trimester. In the first trimester of pregnancy, women were most likely to choose intercourse in the missionary position. Women with vocational education were characterized by the lowest and homogenous FSFI values. Total FSFI score depended on the martial status—the highest value pertained to married women (25.2 ± 6.9; p = 0.02).
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Waha, Kristen Bergman. "Converts, Bible Women, and Girl Graduates: Emerging Visions of Indian Christian Womanhood in Krupabai Satthianadhan’s Saguna (1889–1890)." Victorians: A Journal of Culture and Literature 145, no. 1 (June 2024): 37–56. http://dx.doi.org/10.1353/vct.2024.a931641.
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ABSTRACT: Krupabai Satthianadhan’s Saguna (1889–1890) is an autobiographical novel by one of the first Indian women to attend medical school in Madras. Saguna is a New Woman narrative of spiritual and social development for both its protagonist and the emerging Indian Christian community. Written in English, it was serialized in the Madras Christian College Magazine , a periodical reaching British, Anglo-Indian, and Western-educated Indian readerships regionally, nationally, and in Christian missionary networks throughout the Empire. Satthianadhan investigates the origins of Indian Christian womanhood in Indian Christian conversion narratives and professional work, especially the mission-sponsored Bible Woman. Critiquing the ways in which female converts and Bible Women retain limited personal agency or occupy lowly positions in the community, Satthianadhan presents her protagonist as a New Woman who draws on the Bible Woman’s example of bold preaching and her own liberal education to ground her beliefs about society and religion in independent, rational thought. Satthianadhan promotes Indian women’s education reform as a movement to be embraced by the Indian Christian community and as a means through which its women can join theological conversations and champion social reform efforts in the larger, male-dominated, Indian public sphere.
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Gvili, Gal. "The Woman Question and China-India Horizons in Xu Dishan's Shangren Fu." Comparative Literature Studies 58, no. 4 (November 1, 2021): 780–806. http://dx.doi.org/10.5325/complitstudies.58.4.0780.
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Abstract In the 1921 short story Shangren fu, Xu Dishan challenges nineteenth century developmental thought, which saw the condition of women in certain societies as touchstone to these societies' level of civilization. The link between civilization and the “the woman question” circulated across Asia, disseminated by new disciplines such as folklore studies, and through missionary education, which enshrined female literacy as the first rung in the ladder of civilizational progress. Many Chinese writers portrayed female characters simultaneously as emblems of national backwardness and of hopes to rise from “savagery” to “civilization.” My reading of Xu Dishan's work reveals a radical alternative to this view. Xu Dishan drew upon ancient Indian folktales to imagine a nonlinear literary horizon in which women do not stand for the nation but embody transregional possibilities. Taking Xu Dishan's work as a key intervention in Chinese literary culture, this study seeks to move beyond the notion that modern knowledge “arrived” in China from Europe by way of Japan exclusively, by revealing India in particular to be a critical site through which Chinese fiction grappled with the woman question as part of a larger discussion about the meaning of civilization in the modern world.
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Nadia, Zunly. "Peran dan Aktivitas Perempuan Era Muhammad SAW (Studi Atas Hadis-Hadis Riwayat Sahabat Perempuan)." HUMANISMA : Journal of Gender Studies 4, no. 1 (June 30, 2020): 16. http://dx.doi.org/10.30983/humanisme.v4i1.3189.
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<p><em>This paper shows how the role of women both in the public and domestic area in the era of phrophet Mohamamd. In this case, the paper focus on woman companion transmitter who are directly wrapped up in the missionary work with the prophet. In addition, the paper will show the relation between woman companion transmitter activity and their hadis transmission, under assumtion that the role of woman will influence to the hadis texts which are transmitted. This because, as a text, hadis was transmitted in the certain context and condition. Accordingly, every transmitter had different hadis transmission based on his/her context, status, profession, and even gender construction. This is why, the paper will write the woman companion transmitter who play their role and their activity influence their hadis transmission. </em></p>
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Denuncio, Anabella Verónica. "Tecnologías y género en los proyectos de desarrollo destinados a las mujeres indígenas chaqueñas." Clepsydra. Revista de Estudios de Género y Teoría Feminista, no. 23 (2022): 293–311. http://dx.doi.org/10.25145/j.clepsydra.2022.23.15.
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This article takes up the contributions of feminist research to the field of Social Studies of Science and Technology. From an ethnographic perspective, it places the focus on the technologies aimed at indigenous Chaco women in development projects implemented by ecclesial initiatives in the last two decades of the 20th century that were aimed at promoting the participation of indigenous women in the public sphere. It analyzes the implications of the joint action of two technologies –the pedal sewing machine and the community room– in the work undertaken by missionary women with indigenous women from Chaco that allow us to explain the adoption of these technologies as a socio-historically situated phenomenon. The article uses the concepts «fluidity», «agency», and «functioning-non-functioning» of technologies from a gender perspective.
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Kriel, Lize, and Alan Kirkaldy. "‘Praying is the Work of Men, Not the Work of Women’: The Response of Bahananwa and Vhavenda Women to Conversion in Late Nineteenth-Century Lutheran Missionary Territories." South African Historical Journal 61, no. 2 (June 2009): 316–35. http://dx.doi.org/10.1080/02582470902859658.
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Dimock, Elizabeth. "Women, Missions and Modernity: From Anti-Slavery to Missionary Zeal, 1780s to 1840s." Itinerario 34, no. 3 (December 2010): 53–66. http://dx.doi.org/10.1017/s0165115310000689.
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This paper focuses on women and the early period of the modern missionary movement from the late eighteenth century to the 1830s, considering links between the anti-slavery campaigns and the development of overseas missions within a framework of early twenty-first century understandings of modernity. There are three sections. The first discusses women's writing in relation to anti-slavery, the second examines the shift from women's anti-slavery activism at home to broader activities at home and overseas, while the third focuses on the London-based Female Education Society and its role as an organising body for women in educational work overseas. Connecting the three sections is an understanding of women's lives in a changing world, caught up in Britain's expanding empire. The women described here were mostly from Christian families in a time when religious affiliation was in a state of flux. This paper argues that women's interest in anti-slavery became enmeshed with a desire to bring education to those who would attain freedom and was encompassed in broader understandings of liberty and enlightenment. The desire to educate expanded to include the “heathen” in many parts of the world, and this paralleled the burgeoning of modern missions.
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Adekunbi Labeodan, Helen. "Empowering Women through African Pentecostal Corporate Social Responsibility." Black Women and Religious Cultures 3, no. 1 (November 21, 2022): 43–61. http://dx.doi.org/10.53407/bwrc3.1.2022.100.15.
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This paper considers how women may be empowered through African Pentecostal Corporate Social Responsibility (CSR) by examining ways organizations use CSR to develop their images in society with social welfare work beyond statutory compliance. Referencing practices described in narratives of the Gospels and Acts and combining critical analysis of historical documents with key informant interviews, the project analyzes the Christ Apostolic Church, Missionary Headquarters, Ita Baale Olugbode, Ibadan, to discover and assess its regular programs of CSR. Specifically, the author uses collected data to determine answers the following questions about Christ Apostolic Church: In what programs is the church involved that address social challenges in communities they serve? How effective are these programs? Does the church have a deliberate policy to address community social issues? Is the policy evident as a guide for the church in CSR matters? How does the church’s CSR policy impact women? Key words: Empowerment, Pentecostal, CSR
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Kenny, Gale L. "The World Day of Prayer: Ecumenical Churchwomen and Christian Cosmopolitanism, 1920–1946." Religion and American Culture: A Journal of Interpretation 27, no. 2 (2017): 129–58. http://dx.doi.org/10.1525/rac.2017.27.2.129.
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AbstractBetween World War I and World War II, the World Day of Prayer (WDP) expressed Protestant women's Christian cosmopolitanism that combined rituals of prayer with a liberal program of social activism and humanitarianism. The WDP began as a way to unite Protestant women together across organizational denominational lines as women's missionary societies entered a period of decline in the 1920s. The WDP raised awareness of home and foreign missionary work and took up a collection to support designated home and foreign mission projects, but it quickly emerged as a site for ritual creativity. The planning committees and prayer service facilitated Protestant women's efforts to replace a traditional understanding of missionary work with a cosmopolitan Christianity that coupled American women's spirituality with a liberal program supportive of racial diversity and internationalism. The prayer services became sacred spaces to enact “unity in diversity,” even though this was always more an ideal than a reality. Churchwomen used the evident dissonance between a universalist vision of a united Christian world and the realities of racial, religious, and national difference to generate discomfort in the prayer services and to deepen participants' spiritual experiences. While the interwar era is understood as a period of theological schisms and Protestant declension, a gendered analysis of Protestantism through the World Day of Prayer shows that it was also a period of religious transformation as churchwomen formulated a modern social gospel that paired spirituality and action in ways that would shape Protestant churches for the next several decades.
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Russell-Robinson, Joyce. "African Female Circumcision and the Missionary Mentality." Issue: A Journal of Opinion 25, no. 1 (1997): 54–57. http://dx.doi.org/10.1017/s0047160700502558.
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Alice Walker and former Democratic Congresswoman Pat Schroeder of Colorado have something in common. Both advocate the cessation of female circumcision in African countries, and both tout themselves as feminists, though Walker, borrowing from African American culture, prefers to be labeled as a womanist. What the elders had in mind when they described young African American women as “womanish,” or as “omanish,” the eclipsed form of that same word, was that such girls were too fast, or that they obtruded upon areas that were not their business. While Schroeder cannot properly be called a womanist (to do so would be to misapply the term), one can say that, similar to Alice Walker, Schroeder is putting herself into other people’s business, specifically the business of female circumcision in African communities.
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Ece, Kristina. "The Legacy of Hildegard Prozell." International Bulletin of Mission Research 47, no. 4 (August 28, 2023): 573–82. http://dx.doi.org/10.1177/23969393231181896.
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Hildegard Prozell (1869–1948) was the first female missionary from the territory of Latvia (then the Russian Empire), who went to India to serve through Leipzig Mission. During her thirteen-year ministry there she established multiple schools for girls, was the school principal, developed zenana mission work in Mayavaram, and trained Bible women in India. Because of her ministry, a female mission support association was established in Riga, as well as mission nights and conferences. Her writing gave people back home a window to sharing the Good News to children in Eastern India.
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Brewer-Garc�a, Larissa. "Gender and the Work of Missionary Translation: Black Women Interpreters among the Jesuits in Seventeenth-Century Cartagena de Indias." Journal for Early Modern Cultural Studies 21, no. 4 (September 2021): 63–100. http://dx.doi.org/10.1353/jem.2021.a899633.
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Cooke, Claire. "Capping Power? Clothing and the Female Body in African Methodist Episcopal Mission Photographs." Mission Studies 31, no. 3 (November 19, 2014): 418–42. http://dx.doi.org/10.1163/15733831-12341359.
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In this article, I argue that the introduction of a uniform for female converts was a crucial factor in maintaining power dynamics in African Methodist Episcopal missionary work conducted in South Africa between 1900 and 1940. This relationship, I suggest, is epitomized in photographs from the mission field. Through studying the ways missionaries photographed women, I am able to critique how clothing expressed inherent, imbalanced power relations between missionaries and converts. I thus build on existing literature concerning the relationship between clothing and the indigenous female body, through an examination of clothing as a marker of status within the patriarchal mission family construct.
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BEBBINGTON, DAVID W. "The Mid-Victorian Revolution in Wesleyan Methodist Home Mission." Journal of Ecclesiastical History 70, no. 1 (December 17, 2018): 77–97. http://dx.doi.org/10.1017/s0022046917001816.
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Wesleyan Methodists in Victorian Britain are supposed to have been hampered by traditional methods of mission. From the 1850s onwards, however, they launched a strategy of appointing home missionary ministers. Although Wesleyans adopted no new theology, left structures unchanged and still relied on wealthy laymen, they developed fresh work in cities, employed paid lay agents, used women more and recruited children as fundraisers. Organised missions, temperance activity and military chaplaincies bolstered their impact. District Missionaries and Connexional Evangelists were appointed and, in opposition to ritualist clergy, Wesleyans increasingly saw themselves as Nonconformists. They experienced a quiet revolution in home mission.