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Dissertations / Theses on the topic 'Women Missions and Missionaries Missionaries'

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Published: 4 June 2021
Last updated: 12 February 2022

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1

Durfey, Rebecca K. "Receptivity to women missionaries' ministry experiences among Muslims." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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2

Pass, Andrea Rose. "British women missionaries in India, c.1917-1950." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:4777425f-65ef-4515-8bfe-979bf7400c08.

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Although by 1900, over 60% of the British missionary workforce in South Asia was female, women’s role in mission has often been overlooked. This thesis focuses upon women of the two leading Anglican societies – the high-Church Society for the Propagation of the Gospel (SPG) and the evangelical Church Missionary Society (CMS) – during a particularly underexplored and eventful period in mission history. It uses primary material from the archives of SPG at Rhodes House, Oxford, CMS at the University of Birmingham, St Stephen’s Community, Delhi, and the United Theological College, Bangalore, to extend previous research on the beginnings of women’s service in the late-nineteenth century, exploring the ways in which women missionaries responded to unprecedented upheaval in Britain, India, and the worldwide Anglican Communion in the 1920s, 1930s, and 1940s. In so doing, it contributes to multiple overlapping historiographies: not simply to the history of Church and mission, but also to that of gender, the British Empire, Indian nationalism, and decolonisation. Women missionaries were products of the expansion of female education, professional opportunities, and philanthropic activity in late-nineteenth and early-twentieth century Britain. Their vocation was tested by living conditions in India, as well as by contradictory calls to marriage, career advancement, familial duties, or the Religious Life. Their educational, medical, and evangelistic work altered considerably between 1917 and 1950 owing to ‘Indianisation’ and ‘Diocesanisation,’ which sought to establish a self-governing ‘native’ Church. Women’s absorption in local affairs meant they were usually uninterested in imperial, nationalist, and Anglican politics, and sometimes became estranged from the home Church. Their service was far more than an attempt to ‘colonise’ Indian hearts and minds and propagate Western ideology. In reality, women missionaries’ engagement with India and Indians had a far more profound impact upon them than upon the Indians they came to serve.
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3

Howells, Kendi J. "Answering the cry of the city women in urban mission /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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4

McMeley, Mark. "Apostles of civilization : American schoolteachers and missionaries in Argentina, 1869-1884 /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9974661.

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5

Lennon, Sarah Marcia. "At the edge of two worlds Mary Slessor and gender roles in Scottish African missions /." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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6

Lim, Audrey Oksoon. "A study of the need for care of Korean single female missionaries on the mission field." Deerfield, IL : Trinity International University, 2009. http://dx.doi.org/10.2986/tren.006-1630.

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7

Dzubinski, Leanne Beaton Mason. "Work practices of missionary women." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2007. http://www.tren.com.

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8

Longenecker, Carol L. "Progressivism and the mission field Church of the Brethren women missionaries in Shanxi, China, 1908-1951 /." Connect to this title online, 2007. http://etd.lib.clemson.edu/documents/1181668150/.

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9

Scarborough, Mirjam Rahel. "Called to mission : Mennonite women missionaries in Central Africa in the second half of the twentieth century." Doctoral thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/9013.

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Includes bibliographical references (leaves 195-198).
This thesis is an investigation of the "sense of call" as a potential support factor for Mennonite women missionaries from North America based in Central Africa during the latter half of the twentieth century. The investigation is conducted in two main parts. In the first we investigate the theological-historical distinctives of the Anabaptist/Mennonite tradition; in the second part, through a case study, we examine how a select number of women missionaries interpreted their call in relation to their heritage, how their sense of call functioned as a support factor or otherwise, and whether this was determined in any significant way by the Anabaptist/Mennonite tradition. Central to the study is a pastoral concern for women missionaries as women whose missionary role has placed special burdens on them in situations of cultural dislocation.
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10

au, Longw@iinet net, and Alison Longworth. "Was it worthwhile? : an historical analysis of five women missionaries and their encounters with the Nyungar people of south-west Australia." Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20060809.94516.

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Was it worthwhile? The thesis asks this question of the life and work of female faith missionaries who served in Western Australia with the Australian Aborigines’ Mission and/or the United Aborigines’ Mission, during the twentieth century. In 1902, the New South Wales Aborigines’ Mission adopted faith mission principles based on those of the China Inland Mission founded in 1865. The mission expanded into Western Australia in 1908 and changed its name to the Australian Aborigines’ Mission. From 1929, it was known as the United Aborigines’ Mission. The research began with a historiography of the China Inland Mission and the United Aborigines’ Mission and its antecedents. The analysis of the principles of these two missions identified that some characteristics of a faith mission were present in the New South Wales Aborigines’ Mission from the beginning and others were never adopted. It established that from 1902, the New South Wales Aborigines’ Mission upheld the faith principles of trusting God to provide physical needs, not soliciting for funds and not entering into debt. Because most faith missionaries were female, the historiography proceeded to examine texts on women missionaries, including recent work by Australian writers. This recognised that issues of gender, race and class were present within both mission cultures. Five case studies were chosen to cover a period from 1912 when Bertha Telfer arrived in Western Australia until the retirement of Mary Jones in 1971. Using written and oral source material from Indigenous and non-Indigenous perspectives, the research studied the work of five female faith missionaries in south-west Australia: Bertha Telfer/Alcorn, Ethel Hamer/Fryer, Hope Malcolm/Wright, Mary Jones and Melvina Langley/Rowley, with a focus on issues of Evangelicalism, race, gender and class. Preliminary investigation of the women recognized that while only one had professional training and two received missionary training, membership of the interdenominational Christian Endeavour youth movement was a formative influence on all these female missionaries. An investigation into the principles of that organisation, founded in North America in 1881, established it was influenced by the 1858-59 Revival within Evangelicalism in England and North America and it placed a strong emphasis on personal conversion and a commitment to mission. Christian Endeavour spread to Australia by 1883 and was found to have provided limited leadership opportunities to women. The research tracked the experience of the female faith missionaries over six decades of living by faith among the Nyungar people and discovered a lack of identification with Indigenous culture that had its roots in a widely held belief in the superiority of western culture. Associated with this was the Evangelical belief in personal conversion that did not address cross-cultural issues. The UAM identification with the rise of fundamentalism from the 1920s coincided with diminished leadership opportunities for women at a time when women were gaining more choices in the wider Australian community. The thesis concludes that the role of faith missionary was costly to women in terms of their health and wellbeing. In the context of oppressive government policies towards Indigenous Australians, the poverty and marginalisation experienced by the women, when combined with compassion, created solidarity with Nyungar people. In some cases, this reduced the barriers of race and gender and resulted in the conversion of some Nyungar people, contributing to the formation of an Indigenous and Evangelical church. These findings are significant because they point to new understanding of mission, conversion and Aboriginal-missionary relations and cultures and of the role played by female faith missionaries in the shared mission history of Indigenous and non-Indigenous Western Australians.
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11

James, Cathy L. "An opportunity for service : women of the Anglican mission to the Japanese in Canada, 1903-1957." Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/30748.

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The present thesis is a study of the women involved in the Anglican mission to the Japanese Canadians between 1903 and 1957. Drawing on a variety of primary source documents housed in the Anglican church archives in Toronto and Vancouver, as well as information gathered in interviews with three former missionaries, the study aims to determine who these women were, what their work consisted of, their reasons for choosing to work among Japanese Canadians, and what effects their efforts had, not specifically on the intended recipients, but on the women themselves. The thesis argues that much of the success of the mission, as measured by the number of Japanese Canadians who utilized its facilities and programmes, is due to the high level of involvement of local women. Until the World War II evacuation of Japanese Canadians from the coast of British Columbia, the mission's main facilities were located in Vancouver. In 1917 a male-dominated governing board took over the work, and attempted to 'professionalize' the mission during the interwar period. Still, of the over fifty middle-class Anglo-Canadian women, the majority were drawn from the local community, and a further seventeen Japanese Canadian women, originally from the mission's clientele, became involved in the work. A number of these women were employed as lay workers, and those who had the requisite training were engaged as professional missionaries, but more than half of the workers worked as volunteers. Work in the mission offered an attractive outlet through which these women channelled their energy, skills, and humanitarian propensities. It allowed Anglo-Canadian women to take on a public role while upholding contemporary notions concerning appropriate behaviour for their sex, "race" and class, while the Japanese Canadian workers gained the acceptance and esteem of their Occidental colleagues, and access to a respectable occupation at a time when they had few options to choose from. Thus by creating and largely maintaining the mission, a number of Anglican women, working within the confines of the maternal feminist ideology, built a sphere for themselves which encouraged their personal growth.
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12

Lewis, Caroline. "Establishing India : British women's missionary organisations and their outreach to the women and girls of India, 1820-1870." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/15737.

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Establishing India explores how British Protestant women’s foreign missionary societies of the mid nineteenth century established and negotiated outreach to the women and girls of India. The humanitarian claims made about Indian women in the missionary press did not translate into direct missionary activity by British women. Instead, India was adopted as a site of missionary activity for more complex and local reasons: from encounters with opportunistic colonial informants to seeking inclusion in national organisations. The prevailing narrative about women’s missionary work in nineteenth-century India is both distorted and unsatisfactory. British women’s missionary work has been characterised as focused on seeking to enter and transform the high-caste Hindu household. This both obscures other important groups of females who were key historical actors, and it reduces the scope of women’s work to the domestic and private. In fact, British women missionaries sought inclusion in mainstream missionary strategies, which afforded them visibility, largely through establishing schools and orphanages. They also engaged with mainstream discourses of colonial and missionary education in India. Establishing India also details how India was established for British missionary women through texts and magazines. Missionary magazines provided British women with a continuous record of women’s work in India, reinforcing a belief in the providential rightfulness of the project. Magazines also both facilitated and misrepresented various types of work that British women engaged with in India: orphan sponsorship was established through the magazines and myths of zenana work were constructed. Missionary magazines were crucial to counteracting male narratives of white female absence or victimhood in India and they served to keep the women’s missionary project in India both visible and intact.
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13

Sarja, Karin. ""Ännu en syster till Afrika" : Trettiosex kvinnliga missionärer i Natal och Zululand 1876–1902." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-2876.

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In Natal and Zululand Swedish missions had precedence through the Church of Sweden Mission from 1876 on, the Swedish Holiness Mission from 1889 on, and the Scandinavian Independent Baptist Union from 1892 on. Between 1876 and 1902, thirty-six women were active in these South African missions. The history of all these women are explored on an individual basis in this, for the most part, empirical study. The primary goal of this dissertation is to find out who these women missionaries were, what they worked at, what positions they held toward the colonial/political situation in which they worked, and what positions they held in their respective missions. What meaning the women’s mission work had for the Zulu community in general, and for Zulu women in particular are dealt with, though the source material on it is limited. Nevertheless, through the source material from the Swedish female missionaries, Zulu women are given attention. The theoretical starting points come, above all, from historical research on women and gender and from historical mission research about missions as a part of the colonial period. Both married and unmarried women are defined as missionaries since both groups worked for the missions. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union the first missionaries in Natal and Zululand were women. The Church of Sweden Mission was a Lutheran mission were women mostly worked in mission schools, homes for children and in a mission hospital. Women were subordinated in relationship to male missionaries. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union women had more equal positions in their work. In these missions women could be responsible for mission stations, work as evangelists and preach the Gospel. The picture of the work of female missionaries has also been complicated and modified.
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14

Morawiecki, Jennifer A. "The peculiar mission of christian womanhood : the selection and preparation of women missionaries of the Church of England Zenana Missionary Society, 1880-1920." Thesis, University of Sussex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.262716.

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15

Schwab, Philip A. "The development of a foreign mission agency for the Chinese Evangelical Alliance Church in Taiwan, Republic of China." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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16

Liu, Yuan. "We Are Ginling: Chinese and Western Women Transform a Women’s Mission College into an International Community, 1915-1987." Case Western Reserve University School of Graduate Studies / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=case1585222813888865.

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17

Nestorova, Tatyana. "American missionaries in Bulgaria (1858-1912) /." The Ohio State University, 1985. http://rave.ohiolink.edu/etdc/view?acc_num=osu148726339902609.

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18

Clark, Robert J. "Tentmaker orientation for Filipino overseas workers." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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19

Murimi, Sammy. "Factors that keep Africans from entering the missionary vocation an evaluation of perceptions and views of Christian nationals in three churches in Nairobi, Kenya /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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20

Mansoori, Ahmad. "American missionaries in Iran, 1834-1934." Virtual Press, 1986. http://liblink.bsu.edu/uhtbin/catkey/467363.

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American missionaries contributed significantly to the introduction into Iran of some elements of western culture, especially in the areas of education and medicine. The first of these missionaries went to Persia in 1832 to explore the possibility of establishing a base for the activities of the American Board of Commissioners for Foreign Missions. The work of many others who succeeded him continued until 1934 when government imposed regulations drastically restricted the nature of their educational work in Iran.Between 1834 and 1870 Presbyterian missionaries labored to establish the foundations for a Christian church in Iran. They had to overcome numerous difficulties including grudging tolerance for their efforts by the Persian government. Their evangelical work was done mainly among Nestorian Christians in the northern part of Persia.The missionaries had some success and between 1870 Presbyterian missionaries labored to establish the foundations for a Christian church in Iran. They had to overcome numerous difficulties including grudging tolerance for their efforts by the Persian government. Their evangelical work was done mainly among Nestorian Christians in the northern part of Persia.The missionaries had some success and between 1870 and 1934 the area of their activity was expanded. Mission stations were opened in Tehran, Tabriz, Hamadan, Kermanshah, Kazvin, Resht, and Meshed.One of the most significant results of the missionary labors was the establishment of an impressive educational system from primary to college level in a nation that had no secular education. Eventually some of the graduates of the missionary schools became prominent in the Persian parliament. Others were among the leading Iranian lawyers, physicians, and engineers. The missionary schools afforded the first opportunity for the education of women in Persia by creating a school system that included Sage College for women in Tehran.The medical missionaries introduced modern medical practices to Iran. The first of these dedicated physicians arrived in Urumia in 1835. Gradually the number of medical missionaries increased and several hospitals were built. Dr. Joseph P. Cochran was the first missionary doctor to build a modern hospital in Persia and he established that nation's first modern medical school in Urumia. The first female physician in Persia, Miss Mary Bradford, was an American missionary.Although the missionaries were successful in educational and medical work they failed in their main objective, which was to evangelize not only Persia, but all of Asia. However, their schools, colleges and hospitals had contributed to the diffusion of western ideals and the
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21

Back, Peter Robert. "Should missionaries keep the Muslim fast?" Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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22

Lo, Chin Yun Jean Wu. "Chinese cross-cultural missionary care for women from Taiwan." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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23

Seume, Jeffrey J. "Establishing a training program to prepare families with teenagers who are going into international missions for the first time." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p054-0263.

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24

Dawson, David. "Presbyterian missionaries in the Middle East." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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25

Fleming, Safa Rebecca Lorraine. "Locating Women's Rhetorical Education and Performance: Early to Mid Nineteenth Century Schools for Women and the Congregationalist Mission Movement." Miami University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=miami1209093895.

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26

Cheung, Eileen. "Developing a program to motivate and prepare tentmaker missionaries at Edmonton Chinese Christian Church for China a creative access nation /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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27

Leduc, Norm. "Recruiting Generation X for missions." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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28

Doh, Moon-Gap. "Managing crises in international missions." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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29

Holcomb, Ronald E. "Harambee! working together to prepare African missionaries /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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30

Hally, Catherine M. "Matthew's infancy narrative a message to all missionaries /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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31

Soon, Don Ho. "A study on the missionary community "Izvor" as a missionary strategy in Eastern Europe." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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32

Walker, Rosemary Elizabeth. "The communication of a cross-cultural missionary vision to national churches." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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33

Nance, J. Matthew. "Training two-thirds world missionary candidates." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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34

Burkholder, Jared T. "An evaluation of Grace University's 1997, six month, missions training program in Mali, West Africa." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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35

Hughes, Rebecca C. "British missionaries in Barbados (1820-1834) : agents of cultural change /." View abstract, 2001. http://library.ccsu.edu/ccsu%5Ftheses/showit.php3?id=1649.

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Thesis (M.A.)--Central Connecticut State University, 2001.
Thesis advisor: Louise Williams. " ... in partial fulfillment of the requirements for the degree of Master of Arts in History." Includes bibliographical references (leaves 93-99). Also available via the World Wide Web.
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36

Ogawa, Joshua K. "Asians reaching Asians key factors in the proposals of Donald A. McGavran, Phil Parshall and David J. Hesselgrave for the training of East Asian missionaries /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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37

Burkholder, Jared T. "An evaluation of Grace University's 1997, six month, mission training program in Mali, West Africa." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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38

Kaiser, Andrew T. "S. Wells Williams early Protestant missions in China /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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39

Chakwera, Lazarus McCarthy. "The development of the Eleventh Hour Institute to be utilized as a means of mobilizing, training, and sending missions workers from Malawi and nearby countries to unreached peoples." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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40

Ahn, Chang Sub. "Preparing the Korean missionary for Africa." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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41

Chatham, Douglas M. "A mission training seminar for Brazil." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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42

Gagan, Rosemary R. "A sensitive independence Canadian Methodist women missionaries in Canada and the Orient, 1881-1925 /." Montreal : McGill-Queen's University Press, 1992. http://catalog.hathitrust.org/api/volumes/oclc/25372276.html.

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43

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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44

Cho, Hyun Chul. "The effect of mission trips on mission-mindedness." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p049-0459.

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45

Rennick, Agnes. "Church and medicine : the role of medical missionaries in Malawi 1875-1914." Thesis, University of Stirling, 2003. http://hdl.handle.net/1893/3188.

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This is the first systematic account of early mission medical activities in the Malawi Region (comprising present day Malawi, north eastern Zambia and the eastern shore of Lake Malawi). It compares the policies and practices of three missions - Livingstonia, Blantyre and the UMCA - between 1875 and 1914, from pioneering medical provision through to the establishment of hospitals and participation in largescale public health campaigns. The study acknowledges Megan Vaughan's important analysis of the discourse of missionary medicine, but suggests the need to reflect the different religious and professional influences informing the practice of individual mission doctors. The study further suggests that the organisation and professionalising of medicine within the three missions, from 1900, was dependent upon the activities of those doctors who prioritised their professional rather than their evangelising roles. The study also considers the important contribution of missionary nursing personnel and African medical assistants in delivering both hospital and out-patient services, and identifies the professional, gender and racial factors which influenced their status and roles. The study also considers, as far as sources allow, the African patient's experience of missionary medical services. In particular, it identifies the key role of referring agents, such as African medical assistants and European employers, in directing African patients to mission medical services. It suggests that, in contrast to the conflict in belief systems presented by the mission medical discourse, Western medicine was incorporated alongside indigenous treatments within a plurality of healing systems. Finally, the study assesses the impact of missionary medical provision within the Malawi region up to 1914. It demonstrates that, during the period of this study, the Blantyre, UMCA and Livingstonia missions remained the principal sources of both curative and palliative Western medicine for the African sick, contributing towards the wider development of the missions and the European settler economy.
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46

Bartholomew, John. "The missionary activity of St. Nicholas of Japan." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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47

DeVries, Hendrik. "A missionary's economic decision-making in the context of disparity with reference to missionary experience /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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48

Shea, Paul W. "Years of decision the Houghton College experience and missionary motivation and preparation /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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49

Klotz, Edward C. "An orientation program for newcomers in SIM's Western Africa Area." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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50

Hammer, Rodney L. "Training local churches to reach world A." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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