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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 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.
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.