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Through examination of life stories of individual missionaries, also power hierarchies of gender, race and class within the mission are reflected. You can download the paper by clicking the button above. Reading of private diaries and similar records reveals a complex image, with numerous ambiguous conflicts and contradictions. As the articles collected from the journal for this special issue show, the general trend has been to move beyond the hagiographic treatment of missionaries and towards a more complex understanding of the historical roles played by the colonial missions in rural life. The popular movements functioned as channels for popular protest against traditional authorities. At the same time, these processes allow us to understand the persistent pervasiveness of religious phenomena or phenomena connected or mediated by religious practices, in the history of early modern and modern cultures, well beyond the institutional History of the Church or Religious History, and the simplistic claims of the “secularization” tout court. These ambiguities existed within the missionary organization as a whole, but also inside individual missionaries. The case of the Portuguese Padroado 5:00 pm Sabrina Corbellini (University of Groningen) Discussant 5:20 pm General discussion and conclusions The webinar “Translating and Connecting Worlds” will be recorded in view to be broadcasted through the CNR ISEM YouTube channel shortly after the event. Missionary Sources, Religious Diversity and Cultural Pluralism. The strength of Michaud's analysis lies not in his section on North American. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser. Accordingly, the idea of universal brotherhood was central to the evangelical structure of thought in Swedish Missionary Society. However, the cultural interactions did not end here: in parallel to these complex acts of local translation, missionaries also 'translated' cultural diversity in another direction, to the European Republic of Letters, where they increasingly had to defend religious orthodoxy in the context of a rapidly changing intellectual landscape. The importance of a personal conversion and close relation with God, the absolute authority of the Bible and an universalistic view of mankind were fundamental ideas among the revivalists. They are of particular value for understanding the processes of learning each other’s languages, sharing and negotiating systems of beliefs, world views, values and histories, by exchanging languages, visuality and oral traditions. In my paper, I will discuss these issues based on the examples of a few individuals. The evangelical popular revival was part of a larger movement in Swedish society together with the temperance and labour movement: It attracted mainly followers from the lower strata of the population, of which the majority came from the countryside. The total of 124 Swedish missionaries working in the country during this period belonged to Swedish Missionary Society (Svenska Missionsforbundet), a denomination that had left the national Lutheran church in 1878. Even though the missionaries had been raised in a popular movement with strong emancipatory features, they were also influenced by the more or less clearly expressed racist ideas of the time. The encounter was sometimes shocking and posed physical challenges in addition to cultural and psychological ones. Religious archives are also fundamental to promote reflections on situations where cross-cultural communication worked or broke down in early modern and modern missions. Religious archives and libraries are aggregators of knowledge that preserve and mediate fundamental sources for the study of several social and cultural processes. My research concerns Swedish missionaries and their relations with the population and political power in the Congo Free State, from the early 1880s to 1908. He argues that this development has ended a virtual silence about the region -and that current inter-ethnic relations and economic and environmental development can only be bettered by referencing the amateur work produced by missionaries in the late nineteenth century. Generally, it has been stated that the missionary encounter and the relationship between the missionary movement and indigenous populations was far more complex and ambiguous than previously recognized. Altogether, these compsite fields of enquiry have demostrated the great potential of religious archives, libraries and sources beyond more traditional and “internal” religious research perspectives, such as the History of Religion(s) or of Religious Orders. This positioning entailed an interesting paradox, which constitutes the point of departure for my study. Download Free PDF View PDF See Full PDF Download PDF Loading Preview Sorry, preview is currently unavailable. While their cultural insight was usually built upon
linguistic expertise, missionary writings were of a complex nature, often combining scientific observations and historical speculations with wider rhetorical aims. In fact, issues such as accommodation to local customs became complex ideological battlegrounds.
Generally, it has been stated that the missionary encounter and the relationship between the missionary movement and indigenous populations was far more complex and ambiguous than previously recognized. Download Free PDF View PDF See Full PDF Download PDF Loading Preview Sorry, preview is currently unavailable. While their cultural insight was usually built upon linguistic expertise, missionary writings were of a complex nature, often combining scientific observations and historical speculations with wider rhetorical aims. In fact, issues such as accommodation to local customs became complex ideological battlegrounds. These ambiguities existed within the missionary organization as a whole, but also inside individual missionaries. The case of the Portuguese Padroado 5:00 pm Sabrina Corbellini (University of Groningen) Discussant 5:20 pm General discussion and conclusions The webinar “Translating and Connecting Worlds” will be recorded in view to be broadcasted through the CNR ISEM YouTube channel shortly after the event. I have used a biographical approach to analyse the contact zone between the Swedish missionaries and the local population, bakongo. Missionary Sources, Religious Diversity and Cultural Pluralism. The encounter was sometimes shocking and posed physical challenges in addition to cultural and psychological ones. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser. Even though the missionaries had been raised in a popular movement with strong emancipatory features, they were also influenced by the more or less clearly expressed racist ideas of the time. The strength of Michaud's analysis lies not in his section on North American. My research concerns Swedish missionaries and their relations with the population and political power in the Congo Free State, from the early 1880s to 1908. As the articles collected from the journal for this special issue show, the general trend has been to move beyond the hagiographic treatment of missionaries and towards a more complex understanding of the historical roles played by the colonial missions in rural life. The total of 124 Swedish missionaries working in the country during this period belonged to Swedish Missionary Society (Svenska Missionsforbundet), a denomination that had left the national Lutheran church in 1878. Religious archives are also fundamental to promote reflections on situations where cross-cultural communication worked or broke down in early modern and modern missions. He argues that this development has ended a virtual silence about the region -and that current inter-ethnic relations and economic and environmental development can only be bettered by referencing the amateur work produced by missionaries in the late nineteenth century. Accordingly, the idea of universal brotherhood was central to the evangelical structure of thought in Swedish Missionary Society. This positioning entailed an interesting paradox, which constitutes the point of departure for my study. Reading of private diaries and similar records reveals a complex image, with numerous ambiguous conflicts and contradictions. The evangelical popular revival was part of a larger movement in Swedish society together with the temperance and labour movement: It attracted mainly followers from the lower strata of the population, of which the majority came from the countryside. Download Free PDF View PDF MISSIONS AND MISSIONARIES IN THE AMERICAS: A Special Teaching and Research The Americas F or more than 70 years, The Americas, a publication of the Academy of American Franciscan History, has been a leading forum for scholars studying the history of Spanish America's colonial missions. However, the cultural interactions did not end here: in parallel to these complex acts of local translation, missionaries also 'translated' cultural diversity in another direction, to the European Republic of Letters, where they increasingly had to defend religious orthodoxy in the context of a rapidly changing intellectual landscape. Religious archives and libraries are aggregators of knowledge that preserve and mediate fundamental sources for the study of several social and cultural processes. They are of particular value for understanding the processes of learning each other’s languages, sharing and negotiating systems of beliefs, world views, values and histories, by exchanging languages, visuality and oral traditions. The importance of a personal conversion and close relation with God, the absolute authority of the Bible and an universalistic view of mankind were fundamental ideas among the revivalists. In my paper, I will discuss these issues based on the examples of a few individuals. The popular movements functioned as channels for popular protest against traditional authorities. At the same time, these processes allow us to understand the persistent
pervasiveness of religious phenomena or phenomena connected or mediated by religious practices, in the history of early modern and modern cultures, well beyond the institutional History of the Church or Religious History, and the simplistic claims of the “secularization” tout court. You can download the paper by clicking the button above.
While their cultural insight was usually built upon linguistic expertise, missionary writings were of a complex nature, often combining scientific observations and historical speculations with wider rhetorical aims. In fact, issues such as accommodation to local customs became complex ideological battlegrounds. Through examination of life stories of individual missionaries, also power hierarchies of gender, race and class within the mission are reflected. However, the cultural interactions did not end here: in parallel to these complex acts of local translation, missionaries also 'translated' cultural diversity in another direction, to the European Republic of Letters, where they increasingly had to defend religious orthodoxy in the context of a rapidly changing intellectual landscape. Missionary Sources, Religious Diversity and Cultural Pluralism. Even though the missionaries had been raised in a popular movement with strong emancipatory features, they were also influenced by the more or less clearly expressed racist ideas of the time. Altogether, these compsite fields of enquiry have demostrated the great potential of religious archives, libraries and sources beyond more traditional and “internal” religious research perspectives, such as the History of Religion(s) or of Religious Orders. Religious archives and libraries are aggregators of knowledge that preserve and mediate fundamental sources for the study of several social and cultural processes. You can download the paper by clicking the button above. Generally, it has been stated that the missionary encounter and the relationship between the missionary movement and indigenous populations was far more complex and ambiguous than previously recognized. Religious archives are also fundamental to promote reflections on situations where cross-cultural communication worked or broke down in early modern and modern missions. Download Free PDF View PDF See Full PDF Download PDF Loading Preview Sorry, preview is currently unavailable. The importance of a personal conversion and close relation with God, the absolute authority of the Bible and an universalistic view of mankind were fundamental ideas among the revivalists. This positioning entailed an interesting paradox, which constitutes the point of departure for my study. He argues that this development has ended a virtual silence about the region -and that current inter-ethnic relations and economic and environmental development can only be bettered by referencing the amateur work produced by missionaries in the late nineteenth century. Reading of private diaries and similar records reveals a complex image, with numerous ambiguous conflicts and contradictions. These ambiguities existed within the missionary organization as a whole, but also inside individual missionaries. The strength of Michaud's analysis lies not in his section on North American. Accordingly, the idea of universal brotherhood was central to the evangelical structure of thought in Swedish Missionary Society. The popular movements functioned as channels for popular protest against traditional authorities. They are of particular value for understanding the processes of learning each other’s languages, sharing and negotiating systems of beliefs, world views, values and histories, by exchanging languages, visuality and oral traditions. Download Free PDF View PDF MISSIONS AND MISSIONARIES
IN THE AMERICAS:
A Special Teaching and Research The Americas F or more than 70 years, The Americas, a publication of the Academy of American Franciscan History, has been a leading forum for scholars studying the history of Spanish America's colonial missions. The encounter was sometimes shocking and posed physical challenges in addition to cultural and psychological ones. In my paper, I will discuss these issues based on the examples of a few individuals. The evangelical popular revival was part of a larger movement in Swedish society together with the temperance and labour movement: It attracted mainly followers from the lower strata of the population, of which the majority came from the countryside. As the articles collected from the journal for this special issue show, the general trend has been to move beyond the hagiographic treatment of missionaries and towards a more complex understanding of the historical roles played by the colonial missions in rural life. My research concerns Swedish missionaries and their relations with the population and political power in the Congo Free State, from the early 1880s to 1908. The total of 124 Swedish missionaries working in the country during this period belonged to Swedish Missionary Society (Svenska Missionsforbundet), a denomination that had left the national Lutheran church in 1878. The case of the Portuguese Padroado 5:00 pm Sabrina Corbellini (University of Groningen) Discussant 5:20 pm General discussion and conclusions The webinar “Translating and Connecting Worlds” will be
recorded in view to be broadcasted through the CNR ISEM YouTube channel shortly after the event. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser.
The importance of a personal conversion and close relation with God, the absolute authority of the Bible and an universalistic view of mankind were fundamental ideas among the revivalists. The evangelical popular revival was part of a larger movement in Swedish society together with the temperance and labour movement: It attracted mainly followers from the lower strata of the population, of which the majority came from the countryside. This positioning entailed an interesting paradox, which constitutes the point of departure for my study. He argues that this development has ended a virtual silence about the region -and that current inter-ethnic relations and economic and environmental development can only be bettered by referencing the amateur work produced by missionaries in the late nineteenth century. While their cultural insight was usually built upon linguistic expertise, missionary writings were of a complex nature, often combining scientific observations and historical speculations with wider rhetorical aims. In fact, issues such as accommodation to local customs became complex ideological battlegrounds. The strength of Michaud's analysis lies not in his section on North American. However, the cultural interactions did not end here: in parallel to these complex acts of local translation, missionaries also 'translated' cultural diversity in another direction, to the European Republic of Letters, where they increasingly had to defend religious orthodoxy in the context of a rapidly changing intellectual landscape. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser. Even though the missionaries had been raised in a popular movement with strong emancipatory features, they were also influenced by the more or less clearly expressed racist ideas of the time. Download Free PDF View PDF MISSIONS
AND MISSIONARIES IN THE AMERICAS: A Special Teaching and Research
The Americas F or more than 70 years, The Americas, a publication of the Academy of American Franciscan History, has been a leading forum for scholars studying the history of Spanish America's colonial missions. Accordingly, the idea of universal brotherhood was central to the evangelical structure of thought in Swedish Missionary Society. Reading of private diaries and similar records reveals a complex image, with numerous ambiguous conflicts and contradictions. Religious archives and libraries are aggregators of knowledge that preserve and mediate fundamental sources for the study of several social and cultural processes. In my paper, I will discuss these issues based on the examples of a few individuals. These ambiguities existed within the missionary organization as a whole, but also inside individual missionaries. Through examination of life stories of individual missionaries, also power hierarchies of gender, race and class within the mission are reflected. You can download the paper by clicking the button above. The total of 124 Swedish missionaries working in the country during this period belonged to Swedish Missionary Society (Svenska Missionsforbundet), a denomination that had left the national Lutheran church in 1878. The case of the Portuguese Padroado 5:00 pm Sabrina Corbellini (University of Groningen) Discussant 5:20 pm General discussion and conclusions The webinar “Translating and Connecting Worlds” will be recorded in view to be broadcasted through the CNR ISEM YouTube channel shortly after the event. I have used a biographical approach to analyse the contact zone between the Swedish missionaries and the local population, bakongo. My research concerns Swedish missionaries and their relations with the population and political power in the Congo Free State, from the early 1880s to 1908. The popular movements functioned as channels for popular protest against traditional authorities. Missionary Sources, Religious Diversity and Cultural Pluralism. They are of particular value for understanding the processes of learning each other’s languages, sharing and negotiating systems of beliefs, world views, values and histories, by exchanging languages, visuality and oral traditions. As the articles collected from the journal for this special issue show, the general trend has been to move beyond the hagiographic treatment of missionaries and towards a more complex understanding of the historical roles played by the colonial missions in rural life. Religious archives are also fundamental to promote reflections on situations where cross-cultural communication worked or broke down in early modern and modern missions. At the same time, these processes allow us to understand the persistent pervasiveness of religious phenomena or phenomena connected or mediated by religious practices, in the history of early modern and modern cultures, well beyond the institutional History of the Church or Religious
History, and the simplistic claims of the “secularization” tout court. Altogether, these compsite fields of enquiry have demostrated the great potential of religious archives, libraries and sources beyond more traditional and “internal” religious research perspectives, such as the History of Religion(s) or of Religious Orders. Generally, it has been stated that the missionary encounter and the relationship between the missionary movement and indigenous populations was far more complex and ambiguous than previously recognized.
The strength of Michaud's analysis lies not in his section on North American. Religious archives and libraries are aggregators of knowledge that preserve and mediate fundamental sources for the study of several social and cultural processes. Even though the missionaries had been raised in a popular movement with strong emancipatory features, they were also influenced by the more or less clearly expressed racist ideas of the time. Reading of private diaries and similar records reveals a complex image, with numerous ambiguous conflicts and contradictions. While their cultural insight was usually built upon linguistic expertise, missionary writings were of a complex nature, often combining scientific observations and historical speculations with wider rhetorical aims. In fact, issues such as accommodation to local customs became complex ideological battlegrounds. In my paper, I will discuss these issues based on the examples of a few individuals. Religious archives are also fundamental to promote reflections on situations where cross-cultural communication worked or broke down in early modern and modern missions. They are of particular value for understanding the processes of learning each other’s languages, sharing and negotiating systems of beliefs, world views, values and histories, by exchanging languages, visuality and oral traditions. The total of 124 Swedish missionaries working in the country during this period belonged to Swedish Missionary Society (Svenska Missionsforbundet), a denomination that had left the national Lutheran church in 1878. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser. The importance of a personal conversion and close relation with God, the absolute authority of the Bible and an universalistic view of mankind were fundamental ideas among the revivalists. At the same time, these processes allow us to understand the persistent pervasiveness of religious phenomena or phenomena connected or mediated by religious practices, in the history of early modern and modern cultures, well beyond the institutional History of the Church or Religious History, and the simplistic claims of the “secularization” tout court Download Free PDF View PDF See Full PDF Download PDF Loading Preview Sorry, preview is currently unavailable. The encounter was sometimes shocking and posed physical challenges in addition to cultural and psychological ones. My research concerns Swedish missionaries and their relations with the population and political power in the Congo Free State, from the early 1880s to 1908. The popular movements functioned as channels for popular protest against traditional authorities. Generally, it has been stated that the missionary encounter and the relationship between the missionary movement and indigenous populations was far more complex and ambiguous than previously recognized. As the articles collected from the journal for this special issue show, the general trend has been to move beyond the hagiographic treatment of missionaries and towards a more complex understanding of the historical roles played by the colonial missions in rural life. I have used a biographical approach to analyse the contact zone between the Swedish missionaries and the local population, bakongo. This positioning entailed an interesting paradox, which constitutes the point of departure for my study. The case of the Portuguese Padroado 5:00 pm Sabrina Corbellini (University of Groningen)
Discussant 5:20 pm General discussion and conclusions The webinar “Translating and Connecting Worlds” will be recorded in view to be broadcasted through the CNR ISEM YouTube channel shortly after the event. He argues that this development has ended a virtual silence about the regionand that current inter-ethnic relations and economic and environmental development can only be bettered by referencing the amateur work produced by missionaries in the late nineteenth century. The evangelical popular revival was part of a larger movement in Swedish society together with the temperance and labour movement: It attracted mainly followers from the lower strata of the population, of which the majority came from the countryside. Accordingly, the idea of universal brotherhood was central to the evangelical structure of thought in Swedish Missionary Society. These ambiguities existed within the missionary organization as a whole, but also inside individual missionaries. You can download the paper by clicking the button above. However, the cultural interactions did not end here: in parallel to these complex acts of local translation, missionaries also 'translated' cultural diversity in another direction, to the European Republic of Letters, where they increasingly had to defend religious orthodoxy in the context of a rapidly changing intellectual landscape. Missionary Sources, Religious Diversity and Cultural Pluralism. Download Free PDF
View PDF MISSIONS AND MISSIONARIES IN THE AMERICAS: A Special Teaching and Research
The Americas F or more than 70 years, The Americas, a publication of the Academy of American Franciscan History, has been a leading forum for scholars studying the history of Spanish America's colonial missions.
