Home  About us  Contact
 

Missionary Movement (missionary + movement)

Distribution by Scientific Domains
Humanities and Social Sciences100%

Selected Abstracts

Assessing Women, Gender, and Empire in Britain's Nineteenth-Century Protestant Missionary Movement

HISTORY COMPASS (ELECTRONIC), Issue 3 2009
Elizabeth Prevost
Although women constituted the majority of British missionary labor by the turn of the twentieth century, they were largely discounted from the official record of mission work , a silence that until recently has been preserved by women's history, mission history, and imperial history. Over the past two decades, new historical and interpretive frameworks have brought into clearer focus the role of women missionaries and the gendered fabric of the ,civilizing mission' in evangelistic, colonial, and feminist projects. Yet the privileging of race as an analytic category has produced a lopsided historiography, in which Christianity has been marginalized in studies of gender and empire, and in which gender has not been used to full effect in explicating the uneven contours of religion and colonialism. This essay explores how studies of women, gender, and the Protestant missionary movement over the ,long nineteenth century' have responded to and manifested some of the larger tensions of women's and gender history, feminist history, postcolonial studies, the new imperial history, and area studies, and suggests some avenues for addressing lingering questions of recovery and representation, center and periphery. [source]

Beyond Cultural Imperialism: Cultural Theory, Christian Missions, and Global Modernity

HISTORY AND THEORY, Issue 3 2002
Ryan Dunch
"Cultural imperialism" has been an influential concept in the representation of the modern Christian missionary movement. This essay calls its usefulness into question and draws on recent work on the cultural dynamics of globalization to propose alternative ways of looking at the role of missions in modern history. The first section of the essay surveys the ways in which the term "cultural imperialism" has been employed in different disciplines, and some of the criticisms made of the term within those disciplines. The second section discusses the application of the cultural imperialism framework to the missionary enterprise, and the related term "colonization of consciousness" used by Jean and John Comaroff in their influential work on British missionaries and the Tswana of southern Africa. The third section looks at the historiography of missions in modern China, showing how deeply the teleological narratives of nationalism and development have marked that historiography. The concluding section argues that the missionary movement must be seen as one element in a globalizing modernity that has altered Western societies as well as non,Western ones in the nineteenth and twentieth centuries, and that a comparative global approach to the missionary movement can help to illuminate the process of modern cultural globalization. [source]

Assessing Women, Gender, and Empire in Britain's Nineteenth-Century Protestant Missionary Movement

HISTORY COMPASS (ELECTRONIC), Issue 3 2009
Elizabeth Prevost
Although women constituted the majority of British missionary labor by the turn of the twentieth century, they were largely discounted from the official record of mission work , a silence that until recently has been preserved by women's history, mission history, and imperial history. Over the past two decades, new historical and interpretive frameworks have brought into clearer focus the role of women missionaries and the gendered fabric of the ,civilizing mission' in evangelistic, colonial, and feminist projects. Yet the privileging of race as an analytic category has produced a lopsided historiography, in which Christianity has been marginalized in studies of gender and empire, and in which gender has not been used to full effect in explicating the uneven contours of religion and colonialism. This essay explores how studies of women, gender, and the Protestant missionary movement over the ,long nineteenth century' have responded to and manifested some of the larger tensions of women's and gender history, feminist history, postcolonial studies, the new imperial history, and area studies, and suggests some avenues for addressing lingering questions of recovery and representation, center and periphery. [source]

Recovering Missional Ecclesiology in Theological Education

INTERNATIONAL REVIEW OF MISSION, Issue 1 2009
Mark Laing
The first part of this paper seeks to demonstrate how predominant Christianity, under Christendom, divorced mission from ecclesiology, and marginalized missiology from the theological curriculum. This is not only a problem for the west, as this model was then exported and replicated worldwide through the agency of the Protestant missionary movement. In the second part the paper explores the factors which have led us to a more adequate ecclesiology. Since we have recovered the missionary dimension in ecclesiology the paper argues that this must also be reflected in our theological curriculum. [source]

A Vision of an Anglican Imperialism: The Annual Sermons of the Society for the Propagation of the Gospel in Foreign Parts 1701,1714

JOURNAL OF RELIGIOUS HISTORY, Issue 2 2006
ROWAN STRONGArticle first published online: 24 MAY 200
This article examines the first two decades of the oldest continuing Anglican missionary society, the Society for the Propagation of the Gospel in Foreign Parts, founded in 1710. It argues that, contrary to the prevailing historiography of the British missionary movement, this early eighteenth-century society was genuinely evangelistic and marks the real beginning of that movement. The society also marks the beginning of a formal, institutional engagement by the Church of England with the British Empire. In the Society's annual anniversary sermons, and influenced by the reports sent by its ordained missionaries in North America, the Church of England's metropolitan leadership in England constructed an Anglican discourse of empire. In this discourse the Church of England began to fashion the identities of colonial populations of Indigenous peoples, white colonists, and Black slaves through a theological Enlightenment understanding. [source]

Between universalism and particularism: the historical bases of Muslim communal, national, and global identities

GLOBAL NETWORKS, Issue 1 2001
Ira M. Lapidus
In recent decades there has been an extraordinary flourishing of transnational and global Islamic movements. Most of these are religious reform and missionary movements; some are political networks working to form Islamic states. Yet on closer examination we find that universalistic Islamic movements are almost always embedded in national state and parochial settings. Muslim, and national, ethnic, tribal and local identities blend together. This blending of universalistic and particularistic affiliations has deep-rooted precedents in Islamic history. The original Muslim community of Medina represented a monotheistic vision encadred in a community of clans. The universal empire of the Caliphate gave rise to schools, brotherhoods, and sectarian communities. Sufi reform teachings of the late seventeenth to the twentieth century defined Islamo-tribal movements. In the twentieth century universalistic Islamic reformism inspired nationalism and anti-colonialism. The paper concludes with some comments on the mechanisms by which historical and cultural precedents are carried into modern times. [source]