Drawing from the rich records of Protestant British women’s missionary societies, this dissertation explores the motivations, goals, efforts, and experiences of British women who pursued careers as missionary doctors and nurses dedicated to serving Indian women in the decades before Indian independence in 1947. While most scholarship on women missionaries focuses on the imperial heyday of the Victorian and Edwardian eras, this study highlights women medical missionaries in the late colonial period and argues for the significance of this transitional moment, a time of deepening change in medical science and clinical practice, imperial rule and nationalist politics, gender relations, and the nature of the missionary enterprise in both India and Britain. Analysis of the relationship between missionaries in India and their managers in Britain reveals the tensions among women who shared a common commitment, yet brought different perspectives and priorities to women’s missionary work. A life-cycle approach to work and career allows examination of individual women’s development as healthcare professionals and as missionaries. Telling the stories of missionaries’ everyday experiences shows that a sense of purpose, preparation, professionalism, and positive role models sustained those women who were able to meet the great demands of medical missionary work. These missionaries often overcame obstacles and challenges through negotiation and collaboration with patients and their families as well as reflection and learning from experience. Many came to believe they had achieved measurable progress and made a positive difference in the quality of Indian women’s lives. The missionaries’ commitment to Christian medical service for Indian women reached beyond the colonial era and eventually embraced a transfer of leadership to Indian Christians. [WU1] [WU1]Your abstract will not be accepted if it exceeds the limit by even one word.

The problem with which this study is concerned is that of devising methods to assist teachers of Christianity in reaching and attracting a fast-growing and enlightened country. The Adventist church, along with other churches, is being challenged in communicating its message to a populace consisting of varied ethnic groups. This investigation has a two-fold purpose: (1) to study intercultural communications in order to locate principles which are applicable to missionary endeavors, and (2) to place these principles at the disposal of missionary personnel for their selective use in disseminating the beliefs of Christianity.

Throughout Africa today Christian missionaries from the United States and Europe are providing more medical assistance than ever before and yet they remain, in much recent scholarship, more often associated with the colonial past than the humanitarian present. In many rural areas of Africa these missionaries provide much of the day-to-day healthcare that is available, treating commonplace afflictions, such as malaria, broken limbs or complications associated with childbirth. This dissertation considers Christian medical humanitarianism and its historical legacies by examining the lives and relationships of the many people who visited and worked at a small mission hospital in rural southern Zambia. Based on archival research and fieldwork (conducted between August 2014 and November 2015, and a month during August 2016), I consider how rural Zambian patients related to the expatriate missionary doctors and Zambian staff as they sought treatment at the hospital. I look at the motivations of the long- and short-term American missionaries, their relations with patients and staff members, and consider how they imagined the beneficial effects of their work. And I examine the place of the Zambian clinical staff members at the hospital – the nurses, clinical officers, laboratory technicians, and others – as they attempted to balance their multiple obligations to family members, neighbours, and friends with the needs of their patients and the high expectations of their missionary colleagues. Engaging with central themes in recent anthropological work on humanitarianism, Christianity, morality and ethics, I argue that Christian missionaries, staff members and patients at the hospital enduringly perceived different aspects of their relationships as morally significant: from the missionaries’ capacity to see the endurance and suffering of Zambian patients as evidence of God’s action in the world, to patients’ praise of the American missionaries as ‘angels’ (bangelo) who arrived from elsewhere and treated them ‘non-selectively’. At the mission hospital, patients, missionaries and staff members brought to their encounters the capacity to perceive moral meaning in their relations in ways that often exceeded one another’s expectations. In response to this, I outline a way of understanding the capacity, among these diverse actors, to perceive moral meaning in their ambivalent and unequal relations. This approach, I suggest, has implications for how we think about suffering, morality and politics, both in contemporary humanitarianism and in forms of anthropological writing.

Patterns of language loss were analyzed in twenty-five returned French-speaking missionaries who had spent from one-and-a-half to two years in a French-speaking environment and who had returned to the United States from four months to five years ago. The subjects were given a written vocabulary test and an oral interview to determine their proficiency in the language. The results of this study showed that the patterns or change in particular language forms varied according to each language form. Some categories showed an obvious pattern of loss while some varied from year to year, with no pattern of any kind in evidence. There was a definite pattern of loss found in vocabulary. There was more loss in the productive portion of vocabulary than in the recognition portion. There was also a decrease in overall proficiency in the language.

The aim of this thesis is to examine the portrayal of the South Pacific missionary in children's literature published between 1800 and 1935. It examines how hagiographic literature was used to suggest to young readers that the missionary was both an emissary of Western civilisation and the incarnation of Gospel values. It seeks to document the nexus between contemporary anthropologica1 thought, colonialism and religious beliefs which underpinned the views and values presented to the child reader.The thesis examines the years 1800 to 1935 as this period was characterised by intense public interest in the exploration of the region and gave rise to the greatest volume of publications for children featuring the South Pacific missionary. The thesis analyses biographies published for children of the more famous missionaries, including John Williams, James Chalmers, John Paton and Coleridge Patteson. Attention is also given to the missionary in fictional literature and adventure stories, in particular the popular writings of R. M. Ballantyne (most notably The Coral Island). Comparisons arc made with the depiction of the missionary in children's literature using other locations, specifically Africa and China. The thesis also examines how women were portrayed, the connections between trade and missionary activity and the cultural bias evident in the portrayal of indigenous people and their societies. The thesis concludes that the portrayal of the South Pacific missionary between 1800 - 1935 was designed to enhance the status of the missionary by depicting them as being superior to secular heroes such as Captain Cook. By drawing on the imagery of the medieval knight and through the trope of 'Muscular Christianity' the missionary was depicted as having the courage of the explorer, the wisdom of a leader, the nature of a gentleman and the faith of a martyr. The indigenous people were infantilized and the trope of cannibalism was utilised to dehumanise them. Western style housing, clothing, literacy, work ethics and technology were advocated as indicators of the superiority of Europeans, while their adoption by indigenous converts separated them from the 'heathen' of their race. This 'superiority' of Western culture was attributed to the influence of Christianity and the Bible in particular, The missionary was shown as not only redeeming the indigenous people from sin through the revelation of the Gospel, but also as being their friend and protector who gave them the benefits of European living. In particular the 'medicine man' or spiritual leader of the indigenous reIigion was demonised and his influence and position assumed by the missionary who often formed a political alliance with the social leader, or Chief. The presence of the missionary was often further legitimised through the enthusiastic testimony of converts and indigenous teachers' pleading for more missionaries to come to the region. Other Europeans, such as traders and beachcombers, were denigrated as exploiting the islanders and their actions were often condemned as being worse than the 'savages. ' The publications sourced and studied were all Protestant in origin, suggesting a lack of children's Catholic material on missionary endeavour in the region. Similar to the traders, the Catholics were also denounced as interfering with and complicating the task of conversion and redemption. The role of the European female as wife of the missionary was minimised and they were usually relegated to the minor role of passive assistant to the ever-adventurous male. The publications were a vehicle for inculcating the religious and social beliefs of a triumphant Western society and for encouraging children to support the missions. either through their own vocation or through the giving and collecting of money. While they ostensibly promoted Christianity and the activities of Missionary Societies by paying homage to the faith and valour of the missionary, undoubtedly they also justified to the young reader the European cultural dominance and colonialism of the era.

This thesis is concerned with the ways Imperialism (and consequently colonialism) has pervaded the indigenous �primitive� world. Protectorates and �the colonies� reflected imperialist ideals, expansion, territory, external revenue and power. Missionaries were the footmen of colonial policy. The relations forged between these evangelists and the indigene have been thoroughly studied and scrutinised. However, reported interaction has been about missionaries and the �native�, with less about that between the indigenes, individual and tribe, elder and young. The thesis intends to redress this imbalance in the Bay of Islands from 1814 to 1834. The following work is an examination of a process of social change in Aotearoa. In the early 19th century the physical, spiritual and intellectual contact made between Maori peoples and the European explorers, scientists, and missionaries involved a deliberate cultural entanglement. It is the processes of acculturation, assimilation, or simply misunderstanding that are of interest. The study will have several foci involving the reaction of peoples of the Bay of Islands to the missionary institution of religious education. Chapter One addresses the theoretical location of the peoples that interacted in the Bay, while the second chapter is a brief description of a Maori coastal society prior to the arrival of literate missionaries. Chapter Three is about the cultural and social engagements of Ruatara, Marsden, Kendall and Hongi. The final chapter is a biographical exploration in the life of Rawiri Tawhanga and his interactions with missionaries and Maori of the Bay. Fundamentally it is the indigenous interaction during the initial periods of external European contact and, therefore, the effects of internal societal change that the author wishes to examine.

In the late-nineteenth century, Métis families and communities resisted what they perceived to be the encroachment of non-Aboriginal newcomers into the West. Resistance gave way to open conflict at the Red River Settlement and later in north central Saskatchewan. Both attempts by the Métis to resist the imposition of the newcomers settlement agenda were not successful, and the next 100 years would bring challenges to Métis unity. The transmission of knowledge of a Métis past declined as parents and grandparents opted to encourage their children and youth to pass into the growing settler society in what would become Saskatchewan. As parents restricted the flow of Métis knowledge, missionaries who represented Christian churches collaborated to develop the first Northwest Territories Board of Education, the agent responsible for the first state-supported schools in what would become the province of Saskatchewan. These first schools included Métis students and helped to shift their loyalties away from their families and communities and toward the British state. However, many Métis children and youth remained on the margins of educational attainment. They were either unable to attend school, or their schools did not have the required infrastructure or relevant pedagogy and curriculum. In the years after World War II, the Government of Saskatchewan noticed the unequal access to and achievement of the Métis in its schools. The government attempted to bring Métis students in from the margins through infrastructural, pedagogical, and curricular adaptations to support their learning.<p> Scholars have unearthed voluminous evidence of missionary work in Canada and have researched and written about public schools. As well, several scholars have undertaken research projects on Status First Nations education in the twentieth century. However, less is known about Métis interactions with Christian missionaries and in the state-supported or publicly funded schools. In this dissertation, I examine the history of missions and public schools in what would become Saskatchewan, and I enumerate the foundations that the Métis considered important for their learning. I identify Métis children and youths reactions to Christian and public schools in Saskatchewan, but I argue that Métis families who knew of their heritages actively participated in Roman Catholic Church rituals and activities and preserved and protected their pasts. Although experiences with Christianity varied, those with strong family ties and ties to the land adjusted well to the expectations of Christian teachings and formal public education. Overall, I tell the story of Métis children and youth and their involvement in church and public schooling based on how they saw Christianity, education, and its role on their lands and in their families. And I explain how Métis learners negotiated Protestant and Roman Catholic teachings and influences with the pedagogy and curriculum of public schools.<p> Oral history forms a substantial portion of the sources for this history of Métis children and youth and church and public education. I approached the interviews as means to generate new data in collaboration with the people I interviewed. Consequently, I went into the interviews with a list of questions, but I strove to make these interviews conversational and allow for a two-way flow of knowledge. I started with contextual questions (i.e. date of birth, school attended, where family was from) and proceeded to probe further based on the responses I received from the person being interviewed and from previous interviews. As well, I drew from two oral history projects with tapes and transcripts available in the archives: the Saskatchewan Archives Boards Towards a New Past Oral History Project The Métis and the Provincial Archives of Manitobas Manitoba Métis Oral History Project. See appendices A and B for discussion of my oral history methodology and the utility of the aforementioned oral history projects for my own research.

In the late-nineteenth century, Métis families and communities resisted what they perceived to be the encroachment of non-Aboriginal newcomers into the West. Resistance gave way to open conflict at the Red River Settlement and later in north central Saskatchewan. Both attempts by the Métis to resist the imposition of the newcomers settlement agenda were not successful, and the next 100 years would bring challenges to Métis unity. The transmission of knowledge of a Métis past declined as parents and grandparents opted to encourage their children and youth to pass into the growing settler society in what would become Saskatchewan. As parents restricted the flow of Métis knowledge, missionaries who represented Christian churches collaborated to develop the first Northwest Territories Board of Education, the agent responsible for the first state-supported schools in what would become the province of Saskatchewan. These first schools included Métis students and helped to shift their loyalties away from their families and communities and toward the British state. However, many Métis children and youth remained on the margins of educational attainment. They were either unable to attend school, or their schools did not have the required infrastructure or relevant pedagogy and curriculum. In the years after World War II, the Government of Saskatchewan noticed the unequal access to and achievement of the Métis in its schools. The government attempted to bring Métis students in from the margins through infrastructural, pedagogical, and curricular adaptations to support their learning.<p> Scholars have unearthed voluminous evidence of missionary work in Canada and have researched and written about public schools. As well, several scholars have undertaken research projects on Status First Nations education in the twentieth century. However, less is known about Métis interactions with Christian missionaries and in the state-supported or publicly funded schools. In this dissertation, I examine the history of missions and public schools in what would become Saskatchewan, and I enumerate the foundations that the Métis considered important for their learning. I identify Métis children and youths reactions to Christian and public schools in Saskatchewan, but I argue that Métis families who knew of their heritages actively participated in Roman Catholic Church rituals and activities and preserved and protected their pasts. Although experiences with Christianity varied, those with strong family ties and ties to the land adjusted well to the expectations of Christian teachings and formal public education. Overall, I tell the story of Métis children and youth and their involvement in church and public schooling based on how they saw Christianity, education, and its role on their lands and in their families. And I explain how Métis learners negotiated Protestant and Roman Catholic teachings and influences with the pedagogy and curriculum of public schools.<p> Oral history forms a substantial portion of the sources for this history of Métis children and youth and church and public education. I approached the interviews as means to generate new data in collaboration with the people I interviewed. Consequently, I went into the interviews with a list of questions, but I strove to make these interviews conversational and allow for a two-way flow of knowledge. I started with contextual questions (i.e. date of birth, school attended, where family was from) and proceeded to probe further based on the responses I received from the person being interviewed and from previous interviews. As well, I drew from two oral history projects with tapes and transcripts available in the archives: the Saskatchewan Archives Boards Towards a New Past Oral History Project The Métis and the Provincial Archives of Manitobas Manitoba Métis Oral History Project. See appendices A and B for discussion of my oral history methodology and the utility of the aforementioned oral history projects for my own research.

Thesis (M.A.)--Gordon Conwell Theological Seminary, South Hamilton, MA, 2005. / Abstract. Includes bibliographical references (leaves 90-95).

Thesis (D. Min.)--Trinity International University, 2000. / Abstract. Includes bibliographical references (leaves 104-110).