Esta pesquisa tem como objeto de estudo a experiência missionária dos capuchinhos franceses, da província de Bretanha, no Estado do Brasil, entre os anos de 1642 e 1702. A chegada destes missionários não integrava os percursos coloniais portugueses, visto que estavam sujeitos à Sagrada Congregação de Propagação da Fé, e não ao padroado régio, além de serem súditos de El Rei Cristianíssimo, Luís XIII. Mesmo assim, estes religiosos puderam se estabelecer no Brasil, auxiliando na guerra de Restauração de Pernambuco. O trabalho missionário dos capuchinhos bretões entre os índios tapuias, no sertão nordeste, se iniciou apenas em 1670, atuando no avanço da colonização para o interior do território, juntamente com a atividade pecuária e a busca por minas de ouro, prata e salitre. Nesse sentido, colaboraram com a ocidentalização da empresa colonial portuguesa, mas nem por isso deixaram de entrar em conflito com agentes da mesma colonização. Contudo, a partir de 1687, novos capuchinhos franceses estiveram impedidos de entrar no Estado do Brasil e, em 1702, os últimos religiosos deixaram a colônia. Visando a uma melhor compreensão da permanência destes missionários na colônia, fez-se necessário uma investigação acerca das relações políticas e diplomáticas entre Portugal e França, durante o século XVII. A partir desta abordagem, será possível esclarecer o motivo pelo qual foram tolerados pela Coroa portuguesa, durante os sessenta anos em que missionaram no Estado do Brasil, bem como as causas que motivaram a sua saída da colônia. / This research has the French Capuchins (from Brittany province) missionaries experience as object study, on State of Brazil (Estado do Brasil), between 1642 and 1702. The missionaries arrival were not part from Portuguese colonial plan, once they reported to the Sacred Flock of Faith Advance, and hence not to the Regal Patronage. Besides that, they were subjects to the Most Christian King, Luís XIII. Even though, these religious could establish their selves on Brazil, helping on the Pernambuco Restoration war. The Brittany capuchins missionary work with the tapuias Indians, at northeast rugged region, has began only on 1670, acting on territory countryside colonization advance, besides husbandry activities and gold, silver and saltpeter mines searching. In this way, they supported the Portuguese colonial company occidentalization, but it did not avoid a conflict with these colonization agents. However, from 1687 on, new French capuchins were suppressed to get into State of Brazil and, on 1702, the last religious left the colony. In order to understand better these missionaries stay on colony, the politician and diplomatic relationships between Portugal and France during the XVII century has been investigated. Based on this analysis, it was possible to clarify the real reasons for Portuguese Crown toleration with the capuchins, during all the 60 years they spent on State of Brazil, as well the causes that led to their exit from the colony.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-05-03T15:32:50Z No. of bitstreams: 1 mariaceciliadossantosribeirosimoes.pdf: 1997920 bytes, checksum: 6346ceeccc6a0e3c85582cb1d347692a (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-05-13T13:15:44Z (GMT) No. of bitstreams: 1 mariaceciliadossantosribeirosimoes.pdf: 1997920 bytes, checksum: 6346ceeccc6a0e3c85582cb1d347692a (MD5) / Made available in DSpace on 2017-05-13T13:15:44Z (GMT). No. of bitstreams: 1 mariaceciliadossantosribeirosimoes.pdf: 1997920 bytes, checksum: 6346ceeccc6a0e3c85582cb1d347692a (MD5) Previous issue date: 2010-07-28 / FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais / Os estudos mais recentes sobre a identidade católica apontam para um emaranhado de sentidos e diversidade de sentimentos. Este trabalho propõe um estudo do Conselho Indigenista Missionário – CIMI – enquanto instituição e seu contexto formativo, dentro de uma linha militante do catolicismo, para explicar a formação de uma identidade específica dentro do CIMI e, além disso, levantar a discussão a respeito da identidade cristã em relação à missão. Para isso foi realizado um estudo de caso com os missionários do Regional Leste do CIMI com o objetivo de explicitar o contexto de formação de identidade do missionário bem como os contextos individuais e institucionais que envolvem a formação desta identidade. Buscou-se analisar no exercício do trabalho missionário as possíveis mediações travadas no cotidiano da experiência de viver e atuar em uma região de fronteira cultural, onde a questão da diferença se torna explícita. Assim foi possível realizar também uma discussão em torno dos domínios diferenciados de identidade e suas relações, no sentido em que esta compreensão de si mesmo se enquadra em um pensamento católico diferenciado e gera conseqüências diretas na relação com o outro cultural. O estudo se concentra na formação da identidade do “ser missionário no CIMI”, através de uma missão politizada, e as possíveis mediações culturais que esta missão tem gerado nas identidades desses sujeitos. / The earlier studies about the catholic identity points to a tangle of meanings and diversity feelings. This paper proposes a study of the indigenous Missionary Council – CIMI – as an institution and its formative setting within a line of militant Catholicism, to explain the formation of a specific identity within the CIMI and also raise the discussion about the Christian identity in relation to the mission. We performed a case study with the missionaries of the East Regional of CIMI in order to explain the context of identity formation of the missionary as well as individual and institutional contexts that involve the formation of this identity. We sought to examine in the exercise of missionary work possible mediation caught in the daily experience of living and acting in a region of cultural frontier, where the question of difference becomes explicit. Thus it was possible to perform also a discussion of the different domains of identity and its relations in the sense that this understanding of itself fits into a distinguished Catholic thought and generate direct consequences in relation to the other cultural. The study focuses on the formation of the identity of "being a missionary in CIMI", through a politicized mission, and possible cultural mediations that this mission has generated in these people identities.

Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-10-16T12:11:36Z No. of bitstreams: 1 edgleicesantosdasilva.pdf: 870625 bytes, checksum: 8c2500cf9de1a0f46ce2e4659eb5451f (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-10-16T14:35:02Z (GMT) No. of bitstreams: 1 edgleicesantosdasilva.pdf: 870625 bytes, checksum: 8c2500cf9de1a0f46ce2e4659eb5451f (MD5) / Made available in DSpace on 2018-10-16T14:35:02Z (GMT). No. of bitstreams: 1 edgleicesantosdasilva.pdf: 870625 bytes, checksum: 8c2500cf9de1a0f46ce2e4659eb5451f (MD5) Previous issue date: 2018-08-24 / O intuito da pesquisa é discutir o conceito de política e religião no século XVII na África Centro Ocidental, tendo como base documentos elaborados por europeus que viveram no território africano. Evidenciando que no caso centro-africano, religião e política são campos indissociáveis na vida cotidiana. No lado europeu, apesar da teórica separação entre política e religião, tanto a Coroa portuguesa (e Ibérica) quanto as ordens missionárias se associaram em projeto de conquista espiritual e temporal, que visava a sujeição do corpo, a ocupação gradual dos territórios e a exploração dos recursos humanos e naturais. No século XVII, duas ordens, os capuchinhos e os jesuítas se destacaram na missão de espalhar o evangelho na região, não poupando esforços para converter os locais e solidificar o catolicismo fora do território europeu. Por sua vez, os centro-africanos viviam o paradoxo entre reverenciar seus antepassados e seguir os preceitos católicos; consequentemente, o fazer político também foi afetado pela crescente presença de europeus no território. O encontro entre mundos tão distintos foram marcados por constantes negociações e conflitos, onde emergiu um novo modo de conceber política e religião. / The aim of the research is to discuss the concept of politics and religion in the 17th century in West Central Africa, based on documents produced by europeans who lived on African territory. Evidence that in the case of Central Africa, religion and politics are inseparable fields in everyday life. On the european side, despite the theoretical separation between politics and religion, both the Portuguese crown (and Iberian) and the missionary orders joined in spiritual achievement of project and time, aimed at the body's subjection, the gradual occupation of the territories and exploitation human and natural resources. In the seventeenth century, two orders, the Capuchins and the Jesuits stood out in the mission of spreading the gospel in the region, sparing no effort to convert localities and solidify catholicism outside european territory. In turn, the Central Africans lived the paradox between reverencing their ancestors and following catholic precepts; consequently, the political doing was also affected by the growing presence of furopeans in the territory. The encounter between so different worlds was marked by constant negotiations and conflicts, where a new way of conceiving politics and religion emerged.

The thesis explores the intersection between medicine and religion in the context of colonisation in Korea in the late nineteenth and early twentieth century. I will focus on the work of medical missionaries from Europe and North America that pursued perfect cleanliness in body, mind and society, including total abstinence and spiritual cleanliness, by spreading biomedical concept of hygiene. One of the points that I will articulate is the ways in which medicine as a colonising force in its own right worked in the mission field to produce 'the docile bodies of people' in the Foucauldian sense. I will argue that what mission medicine in Korea utilised and relied on for its work was a new concept of cleanliness based on biomedical knowledge, the germ theory, rather than the power of colonisation. It was because mission medicine in Korea often worked without collaborating with direct colonial powers. In this sense, Protestant Christianity and biomedicine shared a common foundation in 'cleanliness.' Consequently, I will try to emphasise the multi-dimensional and multi-directional role of the use of cleanliness as an efficacious tool for control of the body. In relation to the historiography of medicine in Korea, I will argue that Confucianism served the social and cultural control of bodies as a medicalised form and that Christianity tried to replace it by providing new knowledge concerning body, disease, health, and cleanliness. In the same respect, I will explore the historical relationship between the germ theory and missionary medicine in Korea. The germ theories of disease were not simply a new etiology but also an effective cultural implement to change people's lives. Thus, the theories did not simply remain in the realm of medicine but were introduced, disseminated, and applied to all matters relating to the body, including its mental and spiritual aspects, through the concept of cleanliness.

In 1843 a committee of the Colonial Bishroprics Fund appointed to investigate the state of the Church of England at the Cape of Good Hope, recommended the formation of a bishopric, and suggested that the bishop settle in the eastern districts of the colony, with an archdeacon in Cape Town. Three significant principles had been enunciated: the church was to grow under a bishop, the church would have a dual mission to blacks and whites, and the colony's eastern frontier, long a political and military headache, was seen as the focus of a new and spiritual battle. Contact between Nguni tribesmen and the eastward-moving European trekboer began in the region of the Fish River during the rule of the Dutch East India Company. Cattle and land were the main ingredients of the frontier conflict. From the point of view of the white settler, the growing cattle trade meant an increased need for pasture, but although the motive for expansion was economic, frontiersmen had come to regard large lands as their birthright. The semi-nomadic pastoral economy of the Nguni also required abundance of land, which was vested in the tribe. To the tribesmen, their cattle had a political, social and religious significance which transcended the economic. Cattle were sacrificed to the ancestors to propitiate the shades of the departed and to secure the prosperity of the tribe. The years of conflict, the constant threat to their herds and their land, undermined the basis of Nguni society, without providing it with a new foundation.

This thesis includes a literary, as well as an empirical study examining the degree to which congregations within the Nederduitsch Hervormde Kerk van Afrika took church growth into consideration in the planning and erection of church centres during the past ten years. The methodology of practical theology is reflected by means of three concepts, namely: understanding, explanation and change. This study focuses mainly on the first two concepts - expressed as the hermeneutical understanding and the empirical reality. The third concept could be examined in a further study, in conjunction with research already done in this study. The hermeneutical understanding or theory was researched with two focal points in mind, namely: the theological perspective - in which the emphasis was firstly on the identity of the Church in Christ and secondly on the calling of the Church, expressed in the missio Dei and discipleship. The other focal point was the Biblical ideal, as it appears in the Word and is interpreted by theological traditions. The second action in this methodology was the empirical measurement in order to verify whether this hermeneutical understanding in reality, was negotiated within the Nederduitsch Hervormde Kerk van Afrika. Apart from a few exceptions, the conclusion reached is that the Nederduitsch Hervormde Kerk van Afrika did not consider church growth in the planning and erection of its church centres. It also became clear that the Church’s calling is aimed internally and not externally and the Church does not fulfil its mission- and discipleship calling. / Dissertation (MA (Practical Theology))--University of Pretoria, 2007. / Practical Theology / unrestricted

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

The existence of the Lesotho Evangelical Church in Southern Africa (LECSA) or Paris Evangelical Missionary Society (PEMS) in the Western Areas of Johannesburg, South Western Township (Soweto) and more poignantly, Meadowlands and their forced removals experience is succinctly captured. The struggle of the LECSA/PEMS Meadowlands Parish in becoming a missional ecclesia in a sea of missional challenges in her context are vividly spelt out. They, inter alia, include constitutional matters, language policy, finances, ministerial preparation, lay-ministry development, institutionalisation of ministry, unity issues, prophetic ministry, mission and evangelism. The researcher, then, proposes an intervention – of course not a perfect one – that perhaps will galvanise the LECSA/PEMS Meadowlands Parish members to improve on what they have been doing and become a missional ecclesia in her context, Meadowlands. / Dissertation (MA)--University of Pretoria, 2016. / tm2016 / Science of Religion and Missiology / MA / Unrestricted

This study explored the relationship between the use of motivational strategies by Albanian and Japanese teachers and the observed and reported motivation of missionaries at the Missionary Training Center (MTC) for The Church of Jesus Christ of Latter-day Saints in Provo, Utah. The aim of this study was to collect baseline data about the motivational strategies already employed by teachers in the Albanian and Japanese areas of the MTC and to explore the relationship that the teachers' use of these strategies has with the motivation of the respective missionaries. The data for this study was collected from seven teachers and 28 learners during a series of observations using a modified version of the Motivation Orientation of Language Teaching (MOLT), a classroom observation instrument developed by Guilloteaux and Dörnyei (2008). The MOLT is used to record the observable motivated behavior of learners as well as the motivational practices of the teachers according to Dörnyei's (2001) foreign language classroom motivational strategy framework. Each participating class was observed using the MOLT three times during the missionaries' nine-week stay in the MTC. The data from the observations was supplemented with teacher and learner surveys administered during the first and final weeks of the study period. Not only was this study useful for collecting valuable information about teaching practice at the MTC, but it also adds a new dimension to the empirical research that has been done in motivation in second language acquisition by expanding the research to English speakers being taught in foreign languages, whereas most research had been focused in ESL and EFL contexts. It is the first study to combine surveys with an observation component in target languages other than English. The results of this study support previous findings that teacher use of motivational strategies does indeed correlate significantly with learner motivation.

Substantial comparative analyses of Puritanism and Mormonism are lacking in historical scholarship, despite noted similarities between the two religions. This study helps to fill that void by comparing the Puritan and Mormon proselytization efforts among the Indians that occurred at the respective sites of Massachusetts Bay Colony and the Southern Indian Mission. In my examination of the missionization attempts that took place at these two locations, I analyze a common motive and method of the two denominations for attempting to Christianize the Indians. The Puritan and Mormon missionaries proselytizing in Massachusetts Bay Colony and the Southern Indian Mission shared an identical motive for seeking to convert the Indians to Christianity. The missionaries' conviction that the regional natives were descendants of the House of Israel prompted them to proselytize among the Indians, as they understood that the conversion of the House of Israel constituted one of the important events to precede the prophesied return of Christ to the earth. The Puritans and Mormons engaged in and overseeing the missionary endeavors of the two locales under study likewise shared several parallel conversion methods. One such method consisted of utilizing one of the largest resources available to the two religions: their constituents. The Puritans and Mormons each implemented the association and example of their missionaries and congregational members as a primary method of conversion. Moreover, they applied that technique in a corresponding manner.