From the earliest Christian missionary endeavours, when St. Paul made himself to become "all things to all men" (1 Cor. 9:19-22), Christian missionaries have avowed the principle of 'identification' - the sympathetic adaptation of one's behaviour and message to the culture within which one engages in missiop. But the precise nature of this 'identification' seems to have undergone significant changes as the 'Christian' West came to dominate the rest of the world idealogically, politically, and economically. Utilizing representative sources of the period, this study attempts to portray missionary identification as it was understood and practiced by Protestant missionaries between 1860 and 1910. The record is examined at several levels: Anglo-American Missionary Conference reports are used to paint the broad picture of missionary attitudes and concerns; the London Missionary Society - with special reference to its activities and personnel in Central Africa and Central China - serves to fill in the details of the larger canvas. The result depicts Protestant missionaries of the time as having been so enmeshed in European civilization as to preclude any significant adaptation to non-Western life - in either theory or practice. Materially, socially, politically, economically, educationally, and religiously, the missionary remained a European. Even in the linguistic sphere, missionary identification came gradually to mean the instruction of natives in the English language. While exceeding any degree of identification which might have been attempted or achieved by any other group of Westerners (such as adventurers, explorers, merchants, colonists, and colonial officials), missionary identification was severely truncated by the powerful press and pull of their own Eurocentrism, and by their self-conscious awareness that they were the incarnation of European superiority in virtually every sphere.

This thesis analyses the interaction between missionary medicine and Ndyuka medicine from the perspective of a Baptist missionary nurse operating a clinic in the village of Lantiwei in Suriname. Based on two months of anthropological fieldwork conducted in the summer of 2014, this thesis argues that in her everyday practice of medicine, the Baptist nurse is dependent on the cooperation of a local Ndyuka healer and his family to such an extent that their working together can be regarded as a social form of symbiosis. This thesis furthermore demonstrates that the Baptist nurse has incorporated Ndyuka ideas to her understanding of illness and death, and that even though she continues to abhor and reject the practice of Ndyuka medicine as a form of devil worship, she recognizes its spiritual powers. Taken together, these findings show that an opposition between missionary medicine as a—perhaps unwitting—agent of modernity and local Ndyuka medicine as a ‘traditional’ form of medicine increasingly superseded by ‘modern’ medicine, is fictitious, and that the lack of scholarly attention to the interaction of missionary medicine with local practices of medicine demontrates anthropology’s obsession with the ‘traditional’ ‘Other’.

Thesis advisor: Owen Stanwood / Making Nations: The Northeastern Borderlands in an Age of Revolution, 1760-1820 examines migration within northeastern North America, and the gradual formation of a meaningful border between the District of Maine and the Province of New Brunswick. The American Revolution, though it divided the northeast between New England and British North America, did not fundamentally change attitudes toward the borderland. For decades, the region had been a special sort of frontier – a more connected frontier, offering migrants from southern New England better access to Atlantic trade. The post-revolutionary era rapidly reverted to pre-war patterns, as settlers crossed a largely meaningless border looking for fertile land and economic connectivity. These settlers, I argue, were not late loyalists, choosing British territory, or early republicans, choosing the U.S. This was one migration, to the borderland and the similar opportunities on both sides. So how did migration within a shared borderland become immigration across a meaningful border? Post-revolution, both Congregationalists and Catholics began to build networks in Maine that stopped at the border. A Congregational missionary society, the Society for Propagating the Gospel Among the Indians and Others in North America, realized it could secure state funding from Massachusetts by advertising itself as a tool for managing the growing settlements in Maine. State money helped the society grow rapidly, and as similar groups formed they chose to join the pioneer society as partners rather than compete with it. Meanwhile, Congregational women created institutions called “ladies cent societies,” which provided a massive infusion of funding into the system. The resulting Congregational network grew to encompass almost the entire American half of the borderland. At the same time, a Catholic network also grew in Maine, connecting the Catholic Passamaquoddy and Penobscot people to Boston, as well as to Irish Catholics along Maine’s coast. As these networks grew they changed eastern Maine from a place that was attractive because of its connections with British North America, to a place that was attractive because of its connections with New England. These networks made the border meaningful – and immovable. Though politicians on both sides persisted for years in believing they could still adjust the border, they were wrong. It had already taken root. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: History.

Thesis (D. Min.)--Logos Evangelical Seminary, 2000. / Vita. Includes bibliographical references.

Thesis (D. Min.)--Logos Evangelical Seminary, 2000. / Vita. Includes bibliographical references.

Thesis (D. Min.)--Erskine Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 83-87).

(English) Antoine Marie Garin (1810-1889) was a French Marist priest in charge of a mission station among the Maori people in Mangakahia (Northland) from 1843 to 1847. His personal diary, his ‘Notes de mission’ for the 1844-6 period, is a testimony to his years spent with the Maori and gives a day-to-day account of his evangelisation work. The individual reactions of the people he relates to, especially the Maori people, are reproduced with great care. The value of the document stems mainly from the careful record of the words and thoughts of the persons who Garin meets or the persons he lives with during his work. The quotations, often written in the original language, show the author’s desire to keep and reproduce the point of view of the Other. The sacred task of Garin was to convert the Maori people to Catholic Christianity, but his attitude towards evangelisation was relatively open for a nineteenth-century religious man. Although Garin did not exploit these ‘Notes’ for any published work about his mission, they were the documentary basis for a lecture he gave in 1876 in Nelson about the events of the Hone Heke war which Garin observed in 1845-6. Antoine Garin’s diary is also very interesting for its picture of the mission life of a French Catholic priest living in a Maori world shortly after the Treaty of Waitangi was signed in 1840, at a time when some Maori people were beginning to realise what the Treaty actually meant in their lives. The missionary work of these early French pioneers in the Maori mission is barely known. Finally, the ‘Notes de mission’ are an incredible testimony to Maori life and thought–processes at a time when Maori people were facing a flow of new ideas, new ways of living and new behaviours brought by the Europeans. This document, far from reproducing a culture from the outside, is an attempt to understand in depth and express the thinking of the Other. It will be analysed in the context of a modern post-colonial reading. A careful reading shows that cultural contact between European and Indigenous people was not a one-way process, but involved a two-way relationship in which the two sides of the contact were each involved in transformation and re-interpretation. This thesis presents a transcription of the ‘Notes de mission’ from the original manuscript for the years 1844 to 1846, along with explanatory notes on the text and its variations. Analytical chapters aim to place the document in the context of Garin’s life, the Catholic mission in New Zealand, the Maori reaction to Christianity in the nineteenth century, the events of 1845-6 and the methodology of writing a private journal. / (French) Antoine Marie Garin (1810-1889) était un prêtre missionnaire mariste chargé de la mission maorie de Mangakahia (Northland) de 1843 à 1847. Son journal personnel, intitulé « Notes de mission », pour la période 1844-6, est le témoin de ces années passées parmi les Maoris et retrace au jour le jour son travail d’évangélisation. Les réactions individuelles de ses interlocuteurs, surtout des personnes maories, y sont notées avec soin. L’intérêt du document réside principalement dans l’enregistrement minutieux des paroles des individus que Garin rencontre ou avec lesquelles il vit. Les citations, souvent faites dans la langue d’origine de l’interlocuteur, reflètent la volonté de l’auteur de conserver et de reproduire le point de vue de l’Autre. La mission sacrée de Garin était la conversion des Maoris, mais son attitude vis-à-vis de l’évangélisation était relativement ouverte pour un homme de religion du dix-neuvième siècle. Alors que Garin n’a pas utilisé ces Notes pour la publication d’un ouvrage sur son travail de mission, elles ont servi de source documentaire à une conférence qu’il a donné en 1876 à Nelson sur les événements de la guerre de Hone Heke et Kawiti dont Garin fut en partie le témoin. Le journal de Garin est intéressant aussi pour le rapport de la vie de mission d’un prêtre catholique français immergé dans le monde maori, peu après le Traité de Waitangi de 1840 et lors de la première prise de conscience, par une partie de la population maorie, de ses conséquences. Le travail missionnaire de ces pionniers de la mission maorie est peu ou mal connu. Enfin, ces Notes sont un témoignage exemplaire de la vie et de la pensée maories à une période où elle était confrontée à un afflux d’idées, de manières et d’attitudes nouvelles apportées par la présence européenne. Ce document, loin de dépeindre une autre culture de l’extérieur, est une tentative de comprendre en profondeur et d’exprimer la pensée de l’Autre. Il sera interprété dans le contexte d’une lecture post-colonialiste moderne. Une lecture attentive révèle que le contact entre Européen et peuple indigène n’est nullement un processus à sens unique, mais qu’il implique une relation à double sens, dans lequel les deux côtés des contacts sont eux-mêmes invariablement transformés. Cette thèse présente une transcription du texte manuscrit des « Notes de mission » pour les années 1844 à 1846, accompagnée de notes explicatives sur le texte et ses variations. Des chapitres analytiques visent à replacer le document dans le contexte de la vie de Garin, la mission catholique en Nouvelle-Zélande, la réaction maorie au christianisme au dix-neuvième siècle, les évènements de 1845-6 et la méthodologie d’écriture d’un journal personnel.

While historians have long been interested in many and varied dimensions of fur trade history, they have, until recently, either largely neglected the role of the missionary or treated him with something less than enthusiasm. This thesis seeks to understand and re-evaluate the first contact Protestant missionary in Rupert's Land, 1820-1850, by investigating his background, personality, motivation for mission, the methods he used, and particularly his attitude to and understanding of the people he served. It also examines the nascent Indian church which resulted from his presence, the role of the missionary wife, and the relationship of the clergy with "other whites". This study concludes that these early missionaries generally differed in background, outlook, and expectations from their successors in the second half of the nineteenth century; that individuality, circumstances, and the structure of fur-trade society were, in the final analysis, the most crucial components of their "success" or "failure" (both being relative terms); and that, despite their faults and shortcomings, their presence on the whole proved a salutary rather than a negative influence.

One hundred and thirty-four years have elapsed since the death of David Bogue, and one hundred and thirty-two since the publication of his memoir. No detailed study of his labors has appeared since that time. David Bogue (1750-1825) was the theologian of missions during the Great Missionary Awakening. From his academy in Gosport, which, as the London Missionary Society's Seminary, was the first school in that era to give specific missionary training, graduated many of the Society's ablest early missionaries. Bogue's Bible-centered curriculum, and his approach, which emphasized apostolic precedent, produced men who made solid achievements: churches were planted which became self-propagating; the Scriptures were translated into the indigenous languages; and seminaries for the training of native leadership were established. During the next two and one-half years a commission of the World Council of Churches and the International Missionary Council will be engaged in a study of the theology of missions. Therefore, a work on David Bogue is timely.

Thesis (M.A.)--Columbia Biblical Seminary, 1988. / Abstract. Includes bibliographical references (leaves 115-123).