Text in English / Since its inception in 1833 the Evangelical Presbyterian Church in South Africa has been a missionary church and has always had its own missionary work. It started to organise the Christianization, Evangelization and Westernization endeavours to take place inside the territories of South Africa. The Evangelical Presbyterian Church Missionaries founded, financed, maintained, controlled and administered their educational endeavours without any moral or financial support from the Government. The main purpose of the Evangelical Presbyterian Church Missionaries in founding and supporting schools has been to use education as an auxiliary to the evangelization of the indigenous people of South Africa. Elementary schools served as instruments of direct evangelization rather than secular education. Pupils were taught the 3 R's, namely, reading, writing and arithmetic. Education was a useful tool that enabled the converts to read the Bible and other religious material on their own and preferably in their own language. Converts who demonstrated the ability to read, write and do simple arithmetic were trained to become missionaries' helpers. As these earliest converts became proficient and competent, they were posted out into the interior with the instructions to start new church centres and schools. Although the teaching which took place inside these schools was not of high quality, it was definitely better than nothing. The Evangelical Presbyterian Church Missionaries together with missionaries of other denominations provided virtually all the education which was available for the Blacks in South Africa. Through missionary endeavours the South African Government have realized that Western education and civilization has been important forces which helped the indigenous people to advance individually and collectively in the social, political and economic fields. Western technology and culture successfully won the indigenous people of South Africa to Western civilization. The acceptance of Christianity and the introduction of the White man's rule in the interior of South Africa effectively stopped the inter-tribal wars. The missionaries have made a noteworthy contribution to the education of the indigenous people of South Africa. They empowered the Blacks to play a worthy part side by side with members of other races (Whites, Coloureds and Indians) in the development of the country they shared. / Educational Studies / D.Ed. (History of Education)

Made available in DSpace on 2016-04-25T19:20:17Z (GMT). No. of bitstreams: 1 Anna Carolina Santos.pdf: 863900 bytes, checksum: 7681d8e977733fed1222e40829927c2a (MD5) Previous issue date: 2011-11-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present study analyzes the constitutions divided into ninety-three chapters of the First Mexican Provincial Council held in 1555. In this sense, as we have research problem is if the council norms respected or rejected the old religious practices. Through the reading of the religious chronicles of the Franciscan Bernardino de Sahagun and the Jesuit Jose de Acosta we seek indigenous religious practices reported everything that refers to the birth, marriage and penitence to, by the analysis of the constitutions of the council, scored the considerations about the administration of three of the sacraments: Baptism, Confession and Marriage. We identified what were the norms established by the conciliar assembly about the sacramental practices, whether it was taken into account the religious practices of the ancient Indians, who were still common in the region until 1555. The normatization of control intended to reconcile orthodoxy of doctrine and practice, generating conflicts and strategies of domination and resistance in an atmosphere of shock and political-cultural accommodation. We detected that when the council norms that regulate the sacramental practices caused the rupture with the indigenous religious practices / O presente estudo analisa as constituições divididas em noventa e três capítulos do Primeiro Concílio Provincial Mexicano, realizado em 1555. Neste sentido, temos como problema de pesquisa se a normatização conciliar respeitou ou rejeitou as práticas religiosas antigas. Através da leitura das crônicas religiosas do franciscano Bernardino de Sahagún e do jesuíta José de Acosta buscamos nas práticas religiosas indígenas relatadas tudo o que se refere ao nascimento, penitências e casamento para, por meio da análise das constituições do Concílio, pontuarmos as considerações sobre a administração de três dos sacramentos: Batismo, Confissão e Matrimônio. Identificamos quais foram as normas estabelecidas pela assembléia conciliar sobre as práticas sacramentais, se foi levado em consideração as práticas religiosas antigas dos índios, que eram ainda comuns na região até 1555. A normatização conciliar pretendia o controle da ortodoxia da doutrina e das práticas, o que gerou conflitos e estratégias de dominação e de resistências num ambiente de choques e acomodações políticoculturais. Detectamos que a normatização conciliar quando regulou as práticas sacramentais causou a ruptura com as práticas religiosas indígenas

<p>This dissertation deals with the encounter between Lutheran orthodoxy and conservative pietism 1720–1730. The aim has been to compare their views on society and man. </p><p>In the pietistic conflict, orthodoxy gave rise to attitudes which proved to be key to its view on society and man. It was a deeply rooted traditionalism, patriarchal order of society, demand for confessional uniformity and a corporativistic view on society. The above mentioned contained a specific view on the relationship between the church, state and individual. By using the Organism Metaphor, i.e. society depicted as a body, orthodoxy made visible the church’s collective unity. This body was also identical to the Swedish kingdom. If uniformity in faith and ceremonies was to be dissolved, it implied a disintegration of the social body and breaking of the bonds which held together both church and country. Uniformity was upheld through confessionalism and the partiarchal order of the church. The priests’ monopoly on official functions, and the legal calling created a barrier protecting this relationship to power. Where the views on society and man intersected, one specific theme can be identified – conscience. This spiritual function connected man to law, society’s patriarchal order and God. </p><p>I have emphasised five distinct traits of pietism: its polarizing tendencies, strong emotionalism, its reformist attitude towards church and social life, its egalitarianism and religious individualism. All of these traits collided with orthodoxy’s view on society and man. Pietism can be described as a massive christianization project, which included moral and ethic education of the people on an individual and collective level. Where pietism and religious individualism coincided with egalitarianism, a new discourse for conscience was established, where conscience became both an internal court of law – with God acting as judge – and a spiritual authority whose integrity grew in proportion to authority and church.</p>

Die vorliegende Arbeit untersucht Romane indianischer Autorinnen und Autoren des 20. Jahrhunderts hinsichtlich ihrer Repräsentation von Konflikten zwischen amerikanischen Ureinwohnern und der vorherrschenden christlichen Religion des allgemeinen gesellschaftlichen Umfelds. <br> Verschiedene Schwerpunkte sind zu erkennen, die im Laufe des Jahrhunderts immer wieder dargestellt und in veränderter Perspektive betrachtet werden. Sowohl historische Konflikte der Kolonialisierung und Christianisierung als auch die immerwährende Frage indianischer Christen -- 'Wie kannst Du in eine Kirche gehen, die so viele Indianer umgebracht hat?' [Alexie, Reservation Blues] -- werden in den Romanen diskutiert und in meiner Arbeit analysiert. <br> Es wird ferner versucht, eine literaturgeschichtliche Klassifizierung der einzelnen Werke entsprechend ihrer Repräsentation dieser Probleme vorzunehmen. In Anlehnung an Charles Larsons chronologisch-thematische Darstellung indianischer Prosa, werden die Kategorien rejection, (syncretic) adaptation, and postmodern-ironic revision eingeführt, um die unterschiedlichen Darstellungsweisen zu beschreiben. <br> Anhand der fünf Hauptbeispiele ist eine Entwicklung der zeitgenössischen indianischen Literatur zu beobachten, die sich von der engen Definition der 1960er und 70er Jahre zugunsten eines breiteren und vielfältigeren Ansatzes löst und dabei mittels interkultureller und intertextueller Referenzen, postmoderner Ironie, und einem neuen indianischen Selbstbewußtsein auch neue Positionen gegenüber dem Glauben der einstigen Kolonialmacht einnimmt.<br><br> Gutachter / Betreuer: Prof. Rüdiger Kunow ; Dr. Jürgen Heiß / This MA thesis examines novels by Native American authors of the 20th century in regard to their representation of conflicts between the indigenous population of North America and the dominant Christian religion of the mainstream society.<br> Several major points can be followed throughout the century, which have been presented repeatedly and discussed in various perspectives. Historical conflicts of colonization and Christianization, as well as the perpetual question of Native American Christians -- 'How can you go to a church that killed so many Indians?' [Alexie, Reservation Blues] -- are debated in these novels and analyzed in this paper.<br> Furthermore, I have tried to position and classify the works according to their representation of these problems within literary history. Following Charles Larson's chronologic and thematic examination of American Indian Fiction, the categories rejection, (syncretic) adaptation, and postmodern-ironic revision are introduced to describe the various forms of representation.<br> On the basis of five main examples, we can observe an evolution of contemporary Native American literature, which has liberated itself from the narrow definition of the 1960s and 1970s, in favor of a broader and more varied approach. In so doing, and by means of intercultural and intertextual referencing, postmodern irony, and a new Indian self-confidence, it has also taken a new position towards the religion of the former colonizer.

This dissertation deals with the encounter between Lutheran orthodoxy and conservative pietism 1720–1730. The aim has been to compare their views on society and man. In the pietistic conflict, orthodoxy gave rise to attitudes which proved to be key to its view on society and man. It was a deeply rooted traditionalism, patriarchal order of society, demand for confessional uniformity and a corporativistic view on society. The above mentioned contained a specific view on the relationship between the church, state and individual. By using the Organism Metaphor, i.e. society depicted as a body, orthodoxy made visible the church’s collective unity. This body was also identical to the Swedish kingdom. If uniformity in faith and ceremonies was to be dissolved, it implied a disintegration of the social body and breaking of the bonds which held together both church and country. Uniformity was upheld through confessionalism and the partiarchal order of the church. The priests’ monopoly on official functions, and the legal calling created a barrier protecting this relationship to power. Where the views on society and man intersected, one specific theme can be identified – conscience. This spiritual function connected man to law, society’s patriarchal order and God. I have emphasised five distinct traits of pietism: its polarizing tendencies, strong emotionalism, its reformist attitude towards church and social life, its egalitarianism and religious individualism. All of these traits collided with orthodoxy’s view on society and man. Pietism can be described as a massive christianization project, which included moral and ethic education of the people on an individual and collective level. Where pietism and religious individualism coincided with egalitarianism, a new discourse for conscience was established, where conscience became both an internal court of law – with God acting as judge – and a spiritual authority whose integrity grew in proportion to authority and church.

Text in English / Since its inception in 1833 the Evangelical Presbyterian Church in South Africa has been a missionary church and has always had its own missionary work. It started to organise the Christianization, Evangelization and Westernization endeavours to take place inside the territories of South Africa. The Evangelical Presbyterian Church Missionaries founded, financed, maintained, controlled and administered their educational endeavours without any moral or financial support from the Government. The main purpose of the Evangelical Presbyterian Church Missionaries in founding and supporting schools has been to use education as an auxiliary to the evangelization of the indigenous people of South Africa. Elementary schools served as instruments of direct evangelization rather than secular education. Pupils were taught the 3 R's, namely, reading, writing and arithmetic. Education was a useful tool that enabled the converts to read the Bible and other religious material on their own and preferably in their own language. Converts who demonstrated the ability to read, write and do simple arithmetic were trained to become missionaries' helpers. As these earliest converts became proficient and competent, they were posted out into the interior with the instructions to start new church centres and schools. Although the teaching which took place inside these schools was not of high quality, it was definitely better than nothing. The Evangelical Presbyterian Church Missionaries together with missionaries of other denominations provided virtually all the education which was available for the Blacks in South Africa. Through missionary endeavours the South African Government have realized that Western education and civilization has been important forces which helped the indigenous people to advance individually and collectively in the social, political and economic fields. Western technology and culture successfully won the indigenous people of South Africa to Western civilization. The acceptance of Christianity and the introduction of the White man's rule in the interior of South Africa effectively stopped the inter-tribal wars. The missionaries have made a noteworthy contribution to the education of the indigenous people of South Africa. They empowered the Blacks to play a worthy part side by side with members of other races (Whites, Coloureds and Indians) in the development of the country they shared. / Educational Studies / D.Ed. (History of Education)