Bibliografías temáticas / Missions to Muslims – History

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Literatura académica sobre el tema "Missions to Muslims – History"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 1 de febrero de 2022

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Artículos de revistas sobre el tema "Missions to Muslims – History"

Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives". Studies in World Christianity 22, n.º 1 (abril de 2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.

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This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history even when they resisted missionary overtures, the article considers the perspectives of Syrian Muslims alongside images of Islam in American and Syrian Protestant publications. By pointing to the interreligious collaboration between Syrian Christian and Muslim intellectuals and the respect many Syrian Protestant writers exhibited for the Islamic tradition, this article questions assumptions of innate conflict between Muslims and Christians in the Middle East.

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Mao, Yufeng. "A Muslim Vision for the Chinese Nation: Chinese Pilgrimage Missions to Mecca during World War II". Journal of Asian Studies 70, n.º 2 (mayo de 2011): 373–95. http://dx.doi.org/10.1017/s0021911811000088.

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

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Salem, Salem A. "Muslims and Christians Face to Face". American Journal of Islam and Society 15, n.º 2 (1 de julio de 1998): 137–41. http://dx.doi.org/10.35632/ajis.v15i2.2187.

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Muslims and Christians Face to Face is an academic research work thatobserves the various response of Muslims to Christianity and Christians toIslam. It is written by Kate Zebiri, who is a lecturer in Arabic and IslamicStudies at the School of Oriental and African Studies, University of London.In the first chapter, "Factors Influencing Muslim-Christian Relations," Zebiridiscusses the four factors that affect Mu Jim and Christian perceptions of eachother.The first factor is what the Qur'an says about Christians and Christianity, andthe way in which the Qur'anic material has been interpreted. With regards to thisfactor the author discusses the Qur'anic awareness of religious plurality, theQur'anic perception of Jesus, the earthly end of Jesus in the Qur'an, and what theQur'anic verses say about the salvation of the People of the Book in the hereafter.Moreover, Zebiri tries to draw attention to the difference between what theQur'an says about Christians and Christianity, and the way in which the Qur'anicmaterial has been interpreted, and the difference between the commentators' andjurists' positions toward Christianity, in both the classic and contemporary periods.The second factor is the history of Muslim-Christian relations and the affectof historical memory. Here the author describes the relation between the ArabMuslim conquest and the Byzantine Christian Empire; the situation ofChristians under Muslim rule; the affect of the Crusades on the Muslims' attitudesto Christianity; the development of the Christian attitude to Islam fromignorance during the European Christendom, to anti-Muslim polemic attitude toconduct studies on Islam based on reliable sources after the Renaissance, tousing Islam as a theme in internal Christian polemic during the time of theReformation, to admiring Islam for its own sake in the Enlightenment; and finally,the attitude of both liberal and conservative Christians to Islam today.The third factor is the relationship between Christian missions and imperialismand the influence this has on the Muslim attitude toward Christianity today.With regards to this factor, the author explores the interrelationship betweenColonialism and Christian missions, and how it has been implanted in theMuslim consciousness and become part of the anti-Western discourse.The fourth factor is Christian and Muslim views on dialogue. In this pare theauthor shows the Christian acknowledgment of Islam as a result of the Christianecumenical movement She states that Muslims have been slow to initiate andparticipate in organized dialogue. In addition, she mentions that many Christiansand Muslims see dialogue as antithetical to their mission or da'wah, believingthat one compromises the other ...

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Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”". Church History 78, n.º 2 (28 de mayo de 2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.

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

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Smither, Edward L. "Explaining the Trinity to Muslims and Jews in Medieval Christian Mission: Lessons from the “Life of Cyril”". International Bulletin of Mission Research 41, n.º 2 (17 de enero de 2017): 142–51. http://dx.doi.org/10.1177/2396939316672967.

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Cyril (ca. 826–69) is remembered in Christian and mission history for the celebrated Slavic mission. What is less emphasized, however, and the focus of this article, is Cyril’s prior mission work among Arab Muslims in Samarra (modern Iraq) and among the Khazars (in present-day southern Russia), which included both Jews and Muslims. In this article, I analyze how Cyril the philosopher presented the Gospel, Christ, and the Trinity and responded to the queries of these medieval Muslim and Jewish thinkers. What characterized Cyril’s approach to mission? Finally, what principles might be recovered for presenting historic Christian doctrine in mission today, particularly in Muslim contexts?

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Colombo, Emanuele. "“Infidels” at Home". Journal of Jesuit Studies 1, n.º 2 (12 de marzo de 2014): 192–211. http://dx.doi.org/10.1163/22141332-00102003.

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Drawing from published and unpublished Jesuit sources—treatises, handbooks, reports, and letters—this article explores the Jesuit apostolate to Muslim slaves in Naples and in different cities of Spain during the seventeenth century. Under the blanket of missionary rhetoric, a Jesuit viewpoint not otherwise available is found in these sources, which highlight their missionary methods and strategies and clarify the special status of the apostolate to Muslim slaves in the Jesuit mind. While Europe was the setting of missions to Muslim slaves, and the missions were considered a variation of the so-called popular missions, they were often charged with a deeper symbolic value. Because the missionaries’ interlocutors were “infidels,” so different in their culture and in their habits, Jesuits used forms of accommodation extremely similar to those they used in the missions overseas. Converting Muslim slaves in Naples or in Spain was conceived by Jesuits as an alternative and effective way to go on a mission “even among Turks,” as the Jesuit Formula of the Institute stated, despite never leaving European kingdoms for Ottoman lands. Located between the missions overseas, where Jesuits converted the “infidels” in distant lands, and the missions in Europe, where they attempted to save the souls of baptized people who lacked religious education, were “other Indies,” where Jesuits could encounter, convert, and baptize the “infidels” at home.

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Mujiburrahman, M. "State Policies on Religious Diversity in Indonesia". Al-Jami'ah: Journal of Islamic Studies 46, n.º 1 (27 de junio de 2008): 101–23. http://dx.doi.org/10.14421/ajis.2008.461.101-123.

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This article discusses how Indonesian state manages its religious diversity. The state policies on religious diversity cannot be understood without analyzing the history of how the founding fathers decided to choose Indonesia as neither secular nor Islamic country, but somewhere between the two. The author discusses three topics, namely the recognized religions, muslim's fear of christianization, and dialogue and inter-religious harmony. Based on the Decree No.1/1965, Confucianism was one of six religions recognized by the state. However, in the Soeharto era, around 1979, this religion was dropped from the list, and only after his fall Confucianism has been rehabilitated, and even the Chinese New Year has been included as one of the national holidays in Indonesia. In terms of muslim-christian relations, there were tensions since 1960s, particularly dealt with the issue of the high number of Muslims who converted to Christianity. It was in this situation that in 1967 a newly built Methodist Church in Meulaboh, Aceh, was closed by Muslims, arguing that the Church was a concrete example of the aggressiveness of Christian missions because it was built in a Muslim majority area. Since the Meulaboh case, the Muslims consistently insisted the government to accommodate their four demands: (1) restriction on establishing new places of worship; (2) restriction onreligious propagation, and control of foreign aid for religious institutions; (4) Islamic religion classes should be given to Muslim students studying in Christian schools; (5) inter-religious marriage should not be allowed. Apart from these contested issues, the government and religious leaders have been trying to avoid conflict and to establish cooperation and peace among religious groups in the country through inter-religious dialogues, either organized by the government or sponsored by the leaders of religious groups themselves. The author argues that specific socio-political contexts should be taken into consideration to understand state policies making concerning religious diversity. Hence, all debates and compromises achieved afterwards usually do not go beyond the neither secular nor Islamic compromise.

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Horn, Karen. "The Scottish Catholic Mission Stations in Bauchi Province, Nigeria: 1957-1970". Journal of Religion in Africa 40, n.º 2 (2010): 149–62. http://dx.doi.org/10.1163/157006610x499877.

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AbstractIn 1963 the Archbishop of St Andrews and Edinburgh, Gordon Joseph Gray, asked for volunteers to staff a mission station in the Bauchi province in the north of Nigeria. By the end of 1969 the Bauchi experiment was deemed a success; however, the process of establishing the mission was littered with complications. Not only had this station been abandoned by the Society of African Missions since 1957, it was also firmly located in an Islam-dominated area where Catholic priests had to compete not only with Muslims but also with American Protestant missionaries and indigenous religions. To make matters worse, the years between 1963 and 1970 included two coups and a civil war during which religion became the focus of much of the violence. This article looks at the correspondence between Archbishop Gray and the volunteers in Bauchi in order to provide insight into how the missionaries experienced their task of establishing a Scottish Catholic presence an area others considered too hostile.

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Kozelsky, Mara. "A Borderland Mission: The Russian Orthodox Church in the Black Sea Region". Russian History 40, n.º 1 (2013): 111–32. http://dx.doi.org/10.1163/18763316-04001007.

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Turning to the Russian Empire’s southern borders, Mara Kozelsky assesses Orthodox missions in the provinces of “New Russia” on the northern coast of the Black Sea with a focus on the work of Archbishop Innokentii (Borisov) in the mid-nineteenth century and his attempts to strengthen Orthodoxy in this ethnically and confessionally diverse region. Kozelsky argues that Orthodox leaders saw the Orthodox faith, rather than language or culture, as the key to assimilation into the empire, but that they respected the juridical stature of Muslims and various Protestant groups and worked around rights given to Catholics after the 1847 concordat with Rome. Some success came of Innokenty’s efforts among the Russian sectarians and Old Believers, but mission work among the Crimean Tatars and Protestant colonists were largely fruitless. In the end, “Christianizing” the region came not so much from individual conversions as from reconstructing the region’s Christian past and promoting large public celebrations that drew upon centuries of Byzantine history and the Christian past of the region to promote a Christian identity for the region.

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Ramachandran, Jayakumar. "Conversion Agenda and Secularism: An Analysis from Christian Missions in India and Nepal". Mission Studies 34, n.º 3 (9 de octubre de 2017): 345–68. http://dx.doi.org/10.1163/15733831-12341523.

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Abstract This article is an attempt to understand how Hindus perceive and respond to the conversions of people in India and Nepal to Christian faith and to find a way in which the evangelicals may fulfill their mission mandate in a pluralistic context in which conflicts and challenges are imbedded. For this purpose, a panoramic presentation of the political realities, classified communities of Hinduism, Islam, and Christianity, and the views and perceptions of Hindus, Muslims, and Christians toward conversions in India and Nepal, is presented in the first part. This section is followed by a theological and biblical analysis with a word study on conversion and discipleship. The last section of this article is a brief presentation of unethical practices involved in conversion events which cause adverse reactions from other religious adherents. The paper concludes with suggestions to Christians as to how they should execute the commission of the Lord of the Bible in the prevailing religious, political, and social contexts of Nepal and India.

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Tesis sobre el tema "Missions to Muslims – History"

Smither, Edward L. "Brazilian evangelical missions among Arabs : history, culture, practice, and theology". Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/25509.

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The aim of this work is to tell part of the story of the Brazilian evangelical missions movement by focusing on the work and Brazilian evangelical transcultural workers serving in mission in the context of the Arab-Muslim world. These participants are members of a broader movement of more than 5000 Brazilian evangelicals serving around the world - an evangelical labor force large than that of England or Canada - which has grown significantly since 1976. In order to locate the work of Brazilian evangelicals in an Arab-Muslim context, it was important to first offer a historical narrative showing how Brazil has shifted in the twentieth century from being a “mission field” to being a base for sending missions. Relying on key historical literature, this has been accomplished first by recounting how Brazil was evangelized largely by North American missionaries in the nineteenth and twentieth centuries. Building on this narrative, the argument has been made that while the Brazilian evangelical church does share common characteristics with North American and global evangelicalism, it has also begun to forge its own evangelical identity. One important part of this identity is its concrete participation in global mission efforts. As transcultural mission necessarily involves cultural adaption, forty-five past and present Brazilian evangelical workers were invited to participate in a collective case study and reflect upon their own “Brazilianness” and how they have adapted in the Arab world. The perspectives of ten Brazilian mission leaders have also been included. In this study, I have treated Brazil as an affinity bloc of cultures in which there is clear diversity as well as some elements of cohesiveness. I have approached the Arab world in the same way. Hence, the framework for discussing Brazilians in the Arab world has been to reflect upon two affinity blocs and to ask members of one group (Brazilians) to share their collective experiences living in a second group (the Arab world) specifically regarding seven aspects of culture that have clear missiological implications. They include: race, economics, time, communication, family, relationships, and spiritual worldview. After hearing these Brazilian voices, it has become evident, culturally, speaking that Brazilians are not Arabs and that Brazilians must surely work to adapt culturally. However, it also appears that there is generally less cultural distance between the Brazilians surveyed and their Arab contexts than what is normally experienced by Western missionaries in the Arab world. This study was also concerned with asking, how are Brazilian evangelicals approaching mission in the Arab-Muslim world? Following a collective case study methodology, this question was posed to individual Brazilians and teams, but also to Brazilian evangelical missions organizations working in the Arab world. While a number of themes (strategies and practices) emerged, it seems that Brazilians are particularly concerned about humanitarian work and personal evangelism and would regard these areas as strengths of their movement. On the other hand, Brazilian workers and mission leaders also identified the most apparent challenges in their work among Arab-Muslims. They included: a lack of Brazilian local church support for missionaries, deficiencies in language learning, lack of financial support, and difficulties faced by Brazilian women in Arab contexts. For each apparent difficulty, I have proposed some solutions based on the collective input of Brazilian voices. Finally, in this study, I have posed the question, how do Brazilians think theologically about mission? Also, how is this Brazilian missiology relevant to transcultural mission work in the Arab-Muslim world? While I have approached this question primarily through surveying the literature from Latin American and Brazilian theologians, I have also looked for missiological themes in the thoughts of Brazilian evangelical workers and through observing their concrete mission practices. From this, four theological themes have emerged that are descriptive of Brazilian missions. They include: that mission is holistic (missão integral); that mission is church-centered; that authentic mission originates from “below” or from a posture of vulnerability; and that one‘s missiology must be undergirded by an awareness of the spiritual world. In summary, through this work, I have have endeavored to tell part of the story of an emerging majority world missions movement by listening to the voices of Brazilian transcultural workers who serve in the Arab-Muslim world. The goal of this study is to inform the global church of this phenomenon in order that the global church would learn from the Brazilian experience as it moves forward in mission and missiological reflection. Secondly, my desire is to provide a framework of self-reflection for Brazilian evangelical missionaries and missions organizations serving in both the Arab-Muslim world but also in the entire world.
Thesis (PhD)--University of Pretoria, 2011.
Science of Religion and Missiology
unrestricted

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Hasselgren, Johan. "Rural Batak, kings in Medan : The development of Toba Batak ethno-religious identity in Medan, Indonesia, 1912-1965". Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-260.

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This study explores the history of the Toba Batak community in the city of Medan from1912 to 1965. The Toba Batak have traditionally lived in the rural interior highlands ofSumatra. In this region, their specific ethno-religious identity was developed. Thecrucial factor in the process was the activities and the theological convictions of theGerman Rhenish mission on which the Toba Batak themselves had a significant impact. During the first few decades of the 20th century the Toba Batak began to migrate to the plantation region on the east coast of Sumatra and its commercial entrepôt Medan.In this region, where the Malay Muslim culture was the local dominant culture, theystrove to fulfil their cultural ideals, among which the ideal of harajaon (kingdom) iscentral. The main analytical question pursued is: How did the Toba Batak ethno-religious identity develop in Medan, within the framework of the ethnic, religious, social andpolitical currents in the city? This question is analysed in terms of their changing relations to their area of origin,the interaction with other groups in Medan and the efforts of the Toba Batak to buildup their own organisations. The main focus is on the development of Christiancongregations, but the analysis also takes voluntary, political and women's organisationsinto account. The changing conditions for local ecumenical co-operation are alsoexplored. A wide selection of sources is used, such as missionary reports and correspondence, Dutch colonial records and Toba Batak written and oral sources. Most of these sources have not or only partly been employed in previous research.

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Montrose, Christopher Cleveland. "Christian Missions and Islam: The Reformed Church in America and the Origins of the Moslem World". unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11302006-134821/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Mohammed Hassen Ali, committee chair; Ian Fletcher, committee member. Electronic text (109 p. : ill.) : digital, PDF file. Description based on contents viewed July 23, 2007. Includes bibliographical references (p. 104-109).

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Rickards, Donald R. "Suggested models in evangelizing Muslims". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Lau, Hon Chung. "Fishers of men in the abode of peace missiological reflections on Brunei Darussalam /". Theological Research Exchange Network (TREN) Access this title online, 2002. http://www.tren.com.

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Olsen, Willard C. "Case studies of church planting ministries among Muslim Filipinos". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Thesis (D. Min.)--Dallas Theological Seminary, 2005.
Includes abstract. Abstract has title: Case studies of successful church planting ministries among Muslim Filipinos. Includes bibliographical references (leaves 242-249).

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Miller, John G. "The preparation of a manual to train others in Muslim evangelism". Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Wagner, Mark. "Using the Old Testament to create redemptive understanding among Muslim seekers". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Baker, Karen. "The 21st century Mandaean Diaspora new opportunities to reach Iraqi Mandaean refugees with the Gospel /". Lynchburg, Va. : Liberty University, 2007. http://digitalcommons.liberty.edu.

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Williamson, Paul A. "Missionary self-identification in Muslim contexts". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1129.

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Libros sobre el tema "Missions to Muslims – History"

Tamīmī, ʻAbd al-Mālik Khalaf. al- Tabshīr fī minṭaqat al-Khalīj al-ʻArabī: Dirāsah fī al-tārīkh al-ijtimāʻī wa-al-siyāsī. al-ʻAyn: Markaz Zāyid lil-Turāth wa-al-Tārīkh, 2000.

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Ḥannāshī, Bil-Qāsim. al- Ḥarakāt al-tabshīrīyah fī al-Maghrib al-Aqṣá fī al-niṣf al-thānī min al-qarn al-tāsiʻ ʻashar. Zaghouan, Tunisie: Markaz al-Dirāsāt wa-al-Buḥūth al-ʻUthmānīyah wa-al-Mūrīskīyah wa-al-Tawthīq wa-al-Maʻlūmāt, 1989.

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Dunqul, Amal. al-Aʻmāl al-kāmilah. al-Qāhirah: Maktabat Madbūlī, 2005.

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Dominicans, Muslims, and Jews in the medieval crown of Aragon. New York: Cambridge University Press, 2009.

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İslam dünyasında misyoner orduları. İstanbul: Çamlıca, 2013.

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Operation Crescent Moon: Underground Christians reaching Muslims in the land of Mohammed. Bartlesville, Okla: Pioneer Book Co., 1994.

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Muslims and missionaries in pre-mutiny India. Richmond, Surrey: Curzon Press, 1993.

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Africa, Edward John. The Kimberley Malay camp, 1882 to 1957. Kimberley: Sol Plaatje Educational Trust, 2006.

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Patricia St John tells her own story. Carlisle: OM, 1995.

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Ivan Stojković i njegovo doba: (u svjetlu borbe za jedinstvo Crkve i carigradske misije). Zagreb: Hrvatski institut za povijest, 2004.

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Capítulos de libros sobre el tema "Missions to Muslims – History"

Haddad, Mohamed. "Introduction: The Missing Reform". En Muslim Reformism - A Critical History, 1–11. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9_1.

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Brandenburg, Ulrich. "Imagining an Islamic Japan: pan-Asianism's encounter with Muslim mission". En Meiji Japan in Global History, 126–49. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003141419-7.

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Vincenzo, Ahmad Gianpiero. "The History of Islam in Italy". En The Other Muslims, 55–70. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230106031_4.

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Hirono, Miwa. "The Chinese State as a Civilizer of Ethnic Minorities: Civilization and Religion in Chinese History". En Civilizing Missions, 43–72. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230616493_3.

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Cohen, Mark. "Islam and the Jews: Myth, Counter-Myth, History". En Jews among Muslims, 50–63. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24863-6_4.

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Ahmed, Abdulmageed Abdulraheem A. "The International University of Africa, Sudan: Its History, Mission, and Dissertations". En Muslim Institutions of Higher Education in Postcolonial Africa, 211–20. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137552310_13.

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Shillington, Kevin. "Christian missions, new states and precolonial ‘nationalism’". En History of Africa, 263–72. London: Macmillan Education UK, 2019. http://dx.doi.org/10.1057/978-1-137-52481-2_19.

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Macdonald, Robin. "Christian Missions and Global Encounters". En The Routledge History of Emotions in Europe, 320–34. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: The Routledge histories: Routledge, 2019. http://dx.doi.org/10.4324/9781315190778-26.

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Kilcourse, Carl S. "Missions and Localization in Chinese History". En Taiping Theology, 27–44. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-53728-7_2.

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Meier zu Selhausen, Felix. "Missions, Education and Conversion in Colonial Africa". En Palgrave Studies in Economic History, 25–59. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25417-9_2.

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Actas de conferencias sobre el tema "Missions to Muslims – History"

McGrath, David. "The history of Thiokol STAR motor missions". En 31st Joint Propulsion Conference and Exhibit. Reston, Virigina: American Institute of Aeronautics and Astronautics, 1995. http://dx.doi.org/10.2514/6.1995-3129.

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Cable, Vaughn, Joseph Vacchione y Richard Hodges. "History of antenna designs and measurements for JPL space missions". En 2016 IEEE International Symposium on Antennas and Propagation & USNC/URSI National Radio Science Meeting. IEEE, 2016. http://dx.doi.org/10.1109/aps.2016.7696218.

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Watson, J. Kevin. "Preliminary Analysis of ISS Maintenance History and Implications for Supportability of Future Missions". En SPACE TECHNOLOGY AND APPLICATIONS INTERNAT.FORUM-STAIF 2004: Conf.on Thermophys.in Microgravity; Commercial/Civil Next Gen.Space Transp.; 21st Symp.Space Nuclear Power & Propulsion; Human Space Explor.; Space Colonization; New Frontiers & Future Concepts. AIP, 2004. http://dx.doi.org/10.1063/1.1649655.

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Blahnik, Vladan. "History of lens development at ZEISS for NASA space and moon landing missions". En Optical Design and Engineering VIII, editado por James Babington, Ulrike Fuchs y Laurent Mazuray. SPIE, 2021. http://dx.doi.org/10.1117/12.2614762.

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Reimers, Vivian. "The Solomonic Column as a Symbolic Image of Inculturation in the Churches of The Jesuit Missions of Chiquitos (Bolivia)." En 9th Conference of the International Committee for Design History and Design Studies. São Paulo: Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/despro-icdhs2014-0118.

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Enright, M. P., S. J. Hudak y R. C. McClung. "Probabilistic Treatment of Aircraft Engine Usage". En ASME Turbo Expo 2008: Power for Land, Sea, and Air. ASMEDC, 2008. http://dx.doi.org/10.1115/gt2008-51393.

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The fracture risk of aircraft engine components is sensitive to small changes in the applied stress history. Although standard missions have been developed for design of military aircraft, stress values based on data obtained from flight data recorders can differ significantly from the design values. In this paper, a comprehensive framework is presented for probabilistic treatment of aircraft engine usage that consists of the following four stages: (1) data retrieval, (2) mission identification, (3) stress characterization, and (4) risk prediction. An example is presented that illustrates the approach for a number of actual flight histories. The framework can be applied to quantitative risk predictions of gas turbine engine components for enhanced life management, including potential life extension and associated cost savings.

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Heiss, Jack E. "Who Rides These Things?" En 2010 Joint Rail Conference. ASMEDC, 2010. http://dx.doi.org/10.1115/jrc2010-36153.

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While planners and politicians alike go about kicking the tires of various trains, and traveling abroad on fact-finding missions about HSR, the question remains whether Americans will patronize high-speed rail in sufficient number to justify the investment. A common practice is to identify an existing or abandoned rail line as the candidate route that connects population centers, identify the former stations for rehabilitation, select a technology, and then perform an investment-grade ridership study to determine whether sufficient revenues will be generated. This approach may prove sufficient in the upgrading of an existing conventional service, or re-establishing a previous service in those areas of the country with a long history of passenger rail. When approaching newer developed areas such as the Sunbelt cities, the inter-relationship of development patterns and fixed-guideway passenger services is not established. Those development patterns were influenced by the automobile, not by guideway-based transportation. A different approach is needed when history is not a guide. While the selection of the population centers to be served at the outset is appropriate and makes for a basic identification of the market to be served, it does not reveal the actual destinations that are interest to the travelers. The next step is to more thoroughly investigate travel between those points. That investigation should include surveys to determine trip purpose, identify the main attractors in the markets, the demographics of the travelers and how time is valued by the travelers. Finally, estimates must be made of the absolute numbers of those traveling. Additionally, examination of the current travel patterns through the patronage of existing services can provide clues to the market demand. The acquisition of this market information then allows the planners to design a transportation product that will appeal to the potential customers and make a determination of potential revenue. Even when certain parameters of a system are set because of geography or availability of infrastructure, market information can guide improvements to maximize market capture. This paper will examine those data that are important to a high-speed rail plan and how some system decisions directly affect the ability of the transportation product offered to satisfy the needs of the traveling public. “Build it and they will come” cannot be trusted to repay the massive investment required by high-speed rail.

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Redler, Adam, Shawn Paul y Charles Berry. "The Role of Remote Monitoring in Promoting Increased Adoption of Mission Critical Fuel Cells". En ASME 2010 8th International Conference on Fuel Cell Science, Engineering and Technology. ASMEDC, 2010. http://dx.doi.org/10.1115/fuelcell2010-33087.

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Fuel cells are seen by the general public as a new and potentially risky energy source, despite their long history of reliable operation. Fuel cells have been applied in critical applications since their deployment in NASA’s Gemini missions in the mid-1960’s. They are still being used in today’s space shuttles to provide electrical power and drinking water. Over the past decade hundreds of stationary systems have been installed in commercial applications for primary, backup and supplemental power. To promote a better understanding of the benefits of fuel cells, a wider dissemination of real world performance data is needed to show the efficiency, reliability and economic reality of fuel cells. Fuel cell performance is of special interest to the mission critical data center industry, which is slowly considering blending conventional and alternative power sources. Fuel cells are a cleaner and more efficient alternative to grid-supplied electricity in addition to being a viable alternative to batteries and diesel generators for backup power. In areas with poor grid reliability or other power quality issues, fuel cells can be used as the primary power source to provide high quality prime power while the grid provides backup and supplemental power. Waste heat from the fuel cells may be captured and used for space heating or hot water production, or used in absorption chillers to provide air-conditioning for server rooms. With a well-designed heat recovery system, the overall combined heat and power efficiency of a fuel cell installation can approach 90%. This paper will discuss the implementation and applications of the web-based fuel cell monitoring system currently being deployed across Connecticut to promote fuel cell technology awareness and highlight their economic benefits. This monitoring system is being used as a proof-of-concept demonstration that is expected to drive technology adoption in the very competitive and critical private sector data center industry. The monitoring system is already providing publicly accessible data on fuel cell performance via the Internet, and can be used to analyze real-world fuel cell performance data from a wide variety of applications as the system is expanded across the state.

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Informes sobre el tema "Missions to Muslims – History"

Trest, Warren A. Air Force Roles and Missions: A History. Fort Belvoir, VA: Defense Technical Information Center, enero de 1998. http://dx.doi.org/10.21236/ada476260.

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Drewien, Celeste A., Myra Lynn O'Canna y John Anthony Stikar. A brief history of Sandia's National security missions. Office of Scientific and Technical Information (OSTI), septiembre de 2014. http://dx.doi.org/10.2172/1177078.

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Gerber, M. S. Multiple missions: The 300 Area in Hanford Site history. Office of Scientific and Technical Information (OSTI), septiembre de 1993. http://dx.doi.org/10.2172/10116166.

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Maiangwa, Benjamin. Peace (Re)building Initiatives: Insights from Southern Kaduna, Nigeria. RESOLVE Network, septiembre de 2021. http://dx.doi.org/10.37805/pn2021.22.lpbi.

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Violent conflicts and crime have reached new heights in Nigeria, as cases of kidnapping, armed banditry, and communal unrests continue to tear at the core of the ethnoreligious divides in the country. Southern Kaduna has witnessed a virulent spree of communal unrest in northern Nigeria over the last decade due to its polarized politics and power differentials between the various groups in the area, particularly the Christians and Muslims, who are almost evenly split. In response to their experiences of violence, the people of that region have also shown incredible resilience and grit in transforming their stress and suffering. This policy note focuses on the transformative practices of the Fulani and other ethnic communities in southern Kaduna in terms of how they problem-solve deep-seated socio-political rivalries and violent relations by working through their shared identity, history, and cultures of peace. The note explores how peace practitioners and donor agencies could consolidate local practices of sustaining peace as complementary or alternative resources to the state’s liberal system.

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