Thesis (Ph. D.)--University of Wisconsin--Madison, 1995. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 392-414).

This project examines midwifery in the precolonial setting, the nature of Christian missionary activities in Southeastern Nigeria, the colonial process of erecting the maternity, and the collaborations between traditional and Western midwives. The colonial history of Nigeria can be traced to 1885 when British claims to a West African sphere of influence received international recognition. However it was not until 1900, following the British government's acquisition of the Royal Niger Company's territories, that Nigeria was officially considered a British colony. Nonetheless, the groundwork of colonial rule in Southeastern Nigeria predated these eras and is attributed to the establishment of the London-based Church Missionary Society (CMS) at Onitsha in 1857, followed by the Roman Catholic Missions (RCM) in 1885. The rivalry that ensued between them led to the development of a medical mission and the launching of the Western maternity in Southeastern Nigeria, undermining traditional childbirth practices, and providing new forms of training and facilities for a new class of midwives. / text

New Zealand prisons were a colonial construct established by early colonial administrations to deal with criminal behaviour occurring at the time of European settlement. Like the prison system, prison chaplaincy also had its origins in colonial experiences from the United Kingdom where chaplains were employed to meet the spiritual needs of those in institutions such as schools, hospitals, colleges, the military and legations. This thesis addressed the question of how the partnership between Church and State administrators in New Zealand for the provision of chaplaincy services developed between 1840 and 2006. Four phases were identified in the evolution of prison chaplaincy: phase one 1840-to-1950, characterised by ad hoc arrangements between clergy and local prison management; phase two 1951-to-1989 when Secretary for Justice Samuel Barnett established a formal relationship with the National Council of Churches and the Roman Catholic Church to provide chaplains for penal institutions; phase three identified as ‘prisons in change’ 1990-1999, when the Interim Chaplaincy Advisory Board and Prison Chaplaincy Advisory Board worked in tandem with the Departments of Justice and Corrections to administer the Prison Chaplaincy Service, arising from the recommendations of the Roper and Perry Reports; and phase four 2000-to-2006, a period when the Prison Chaplaincy Service of Aotearoa New Zealand was contracted to the Department of Corrections to employ prison chaplains. The research adopted a multi-faceted approach, consisting of phenomenology, ethno-methodology and hermeneutics to understand attitudes and experiences of key players and institutions in the evolution of Prison Chaplaincy. Data was collected through interviews of key informants, critical evaluation of published and unpublished material in public and private collections. The study identified six key factors that influenced the development of Prison Chaplaincy in New Zealand. These were: the nature of the Church-State interface, the impact of biculturalism, the influence of theological and ecclesiastical trends, and the impact of inter-church politics, the influence of socio economic trends and developments, and changes in Government policy. It also found that while there were tensions, the Church-State partnership had positive benefits for the spiritual outcomes for prisoners.

Among church folk in Australia today, there are concerns that soon ? with the surge of secularism in our society ? there will be no Christian tradition left for their children to inherit. At the same time, there is also a rising desire for spiritual renewal among Australians. It seems that the church and society are worlds apart. It is my contention that feminist liturgical artists are in a unique position to bridge the gap between the church and the world, and to promote the spiritual renewal of both. My task in this thesis is to devise a feminist model of liturgical art practice which is both aesthetic and prophetic. In this model, liturgical art is capable both of inspiring people to contemplate divine meanings and of calling the people to discipleship in the service of God in the world. It is also able both to encourage hope and challenge injustices. A balanced approach to the aesthetic and prophetic is suggested in Elisabeth Schüssler Fiorenza's (1992) four-step model of feminist research, which shapes my project. The principles which form the framework of my feminist understanding of liturgical art are widely applicable, and do not just apply to women. Even so, I maintain that women are more gifted than men at understanding the world in terms of relations rather than hierarchies. In the Catholic church today, we need this sense of relation more than ever. The church needs to be in creative relation with contemporary culture, or we are going to lose the young people from our ranks, and consequently our future. Within the church, the hierarchy needs to be in creative relation with the laity, and this requires a more collaborative approach to leadership ? including ministry. Within the liturgical environment, the church needs images which are able to draw heaven and earth into creative relation. These inclusive and holistic ideas are basic to a feminist practice of liturgical art as I describe it in this project. To demonstrate what such a practice might look like, I use examples from my own liturgical artwork. I aim to show how theory/theology and practice are inextricably interrelated in a feminist practice of liturgical art, and that practice precedes theory/theology, and that theory/theology leads to renewed practice. This has certainly been my experience while writing this thesis. The model of feminist liturgical art practice, which I formulate in this thesis, is postmodern. The largest theoretical challenge for me in this project was to come to terms with beauty theory, a conceptual framework which underpinned modernist art theory. By training and by inclination, I am disinclined to favour an art theory in which the highest value is beauty. Beauty theory was significantly deconstructed in the artworld in the 20th century and the new understandings of beauty arising today show the signs of paradigm shift. In the case of beauty theology, however, nothing comparable has caused theologians to significantly refigure their core value. Coming to terms with beauty theology was my largest theological challenge. My solution in both cases was to enlarge the category of beauty by adding ugliness. I call this category 'beautiful ugliness' (Boyd 1960, 200). However, 'beautiful ugliness' is not the focus of my aesthetic approach. I use 'life' as the core value. Into the mix of feminist postmodern art theory/theology, I add some elements of classical American pragmatism. In a pragmatic frame, ideas need to be tested out in the realities of everyday life. In line with my chosen core value, I use the terms life-relevant and life-enhancing (Miles 1985, 6) as criteria for testing the value of liturgical art. This project represents my attempt to draw a picture of what a feminist, postmodern, pragmatic, aesthetic/prophetic practice of liturgical art might look like in 21st century Australia. My hope is that there are other women and men artists, like myself, who work with 'passionate purpose' (Alexander 1933, 53) - driven by their faith in God; by their fidelity to the Christian tradition; by a desire to imaginatively explore, express and stretch the boundaries of that tradition; and by a powerful sense of place-connection and of community-belonging ? who will find this model useful and perhaps inspiring.

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New Zealand prisons were a colonial construct established by early colonial administrations to deal with criminal behaviour occurring at the time of European settlement. Like the prison system, prison chaplaincy also had its origins in colonial experiences from the United Kingdom where chaplains were employed to meet the spiritual needs of those in institutions such as schools, hospitals, colleges, the military and legations. This thesis addressed the question of how the partnership between Church and State administrators in New Zealand for the provision of chaplaincy services developed between 1840 and 2006. Four phases were identified in the evolution of prison chaplaincy: phase one 1840-to-1950, characterised by ad hoc arrangements between clergy and local prison management; phase two 1951-to-1989 when Secretary for Justice Samuel Barnett established a formal relationship with the National Council of Churches and the Roman Catholic Church to provide chaplains for penal institutions; phase three identified as ‘prisons in change’ 1990-1999, when the Interim Chaplaincy Advisory Board and Prison Chaplaincy Advisory Board worked in tandem with the Departments of Justice and Corrections to administer the Prison Chaplaincy Service, arising from the recommendations of the Roper and Perry Reports; and phase four 2000-to-2006, a period when the Prison Chaplaincy Service of Aotearoa New Zealand was contracted to the Department of Corrections to employ prison chaplains. The research adopted a multi-faceted approach, consisting of phenomenology, ethno-methodology and hermeneutics to understand attitudes and experiences of key players and institutions in the evolution of Prison Chaplaincy. Data was collected through interviews of key informants, critical evaluation of published and unpublished material in public and private collections. The study identified six key factors that influenced the development of Prison Chaplaincy in New Zealand. These were: the nature of the Church-State interface, the impact of biculturalism, the influence of theological and ecclesiastical trends, and the impact of inter-church politics, the influence of socio economic trends and developments, and changes in Government policy. It also found that while there were tensions, the Church-State partnership had positive benefits for the spiritual outcomes for prisoners.

Thesis (M.A.) -- Brigham Young University. Dept. of Philosophy Education, 1942. / Electronic thesis. Includes bibliographical references (p. 217-231). Also available in print ed.

This ethnohistorical study examines the emergence of a Church of England, Church Missionary Society (CMS) Native Ministry in the Canadian North West. The intent is twofold. First it will re-evaluate the prevailing misconceptions and inadequate interpretations about the establishment, goals, and impact of Western Canada's first Indian education program. Second, it will analyse the conditions surrounding the decision of the CMS to recruit Native church workers and what motivated these men to participate. Rather than philanthropic evangelical zeal, it is clear that socio-economic and political factors forced the Hudson's Bay Company (HBC) in Rupert's Land to open its doors to mission activity among peoples whose way of life it intended to protect and maintain for its own purposes. The local HBC played a significant role in the dissemination of Western values, social order, and intellectual tools. It determined who would have access to "higher" learning and the quality they would received. Furthermore, it had no intention of bogging-down its Native labourers and fur gatherers with "civilized" notions that might induce them to neglect or abandon their primary occupations. However, a handful of converted and formally educated Native men emerged from the Red River mission school, where they were primed to partake in the religious and cultural transformations of their respective societies. By the 1850s Native catechists and schoolteachers traversed the boundaries of the Red River settlement, charged with the responsibility of paving the way for European Christian expansion. Until now, these men - their attitudes, activities, goals, and impacts - have been neglected by ethnohistorians interested in Indian-missionary encounters and socio-cultural change. Yet these men, were the forerunners, the buffers, and the middlemen in this process. The case study of one such man, Charles Pratt, indicates that their purpose and loyalties may' very well have been at odds with those of their superiors. Pratt syncretized Indigenous and European spirituality, skills, and ways of life in the best interests of his peoples' survival. This thesis proposes that a closer examination of these spiritual "middlemen," from the perspective of their prospective converts, as opposed to their European superiors, will have a profound impact on our future understanding of Indian responses to Christian missions, and their relative success or failure. / Arts, Faculty of / History, Department of / Graduate

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