By 1836 both the Presbyterians and the Jesuits had penetrated the Pacific Northwest. The Whitmans and the Spaldings were the first Presbyterians to settle in this region. The Whitmans settled with the Cayuse at W ailaptu near Walla Walla and the Spaldings resided at Lapwaii with the Nez Perce tribe. Although two Canadian priests were working in this region, it was not until 1840, with the arrival of Father Jean-Pierre DeSmet that the Jesuits commenced their missionary work. Fr. DeSmet initially settled with the Flathead tribe in the Bitterroot Valley of Montana. This paper observes how the Jesuits in Montana and the Presbyterians in the Columbia basin related with their respective tribes. With each situation a pattern occurs of tribal acceptance and rejection. The different tribes were initially eager to learn from the missionaries but as the years pass by, the novelty of Christianity wore thin. What became more obvious to the tribal members was that slowly their numbers were diminishing due to disease brought over by white settlers and simultaneously their land was disappearing as the pioneers built their homes. This observation resulted directly in the Native American rejection of the Christian missionaries. The Jesuits and the Spaldings were fortunate to escape without physical harm. This was not the case, though for Dr. Marcus and Narcissa Whitman who lost their lives in the Whitman massacre. To understand the reasons for this rejection, this paper spends the first few chapters looking into the background of the three tribes as well as the missionaries. It then examines the three different tribes and their history with their respective missionaries, observing the reasons, both long and short term for their failures. In the final chapter the paper investigates the obvious yet undocumented competition between the Catholic and Protestant missionaries to be the sole religion in this region. Their co-existence of these two faiths was another factor which resulted in the disillusionment of the Native American tribes in this region.

Summary: "The ignorance which, generally speaking, prevails regarding the true character of the aboriginal population is not wonderful, simply because we know that there is no other branch of knowledge of which men are so thoroughly ignorant as the study of man himself. the constitution of man, mental as well as bodily, forms as yet no part of the ordinary course of education; and men are sent forth into the world to meet, deal, and to treat with one another, in total ignorance of each other�s character. it is not, under such circumstances, to be wonderer at, that, even in civilized life, disputes, quarrels, and troubles should exist; how much less so when the two extremes, the savage and the civilized, are brought into contact with one another."(1) With these words Dr. Martin, in 1845, outlined the need for special training for those who had to deal with native races, whether as missionaries, administrators, or merely as settlers amongst them. All those who came into contact with the Maoris had, of necessity, to study their ways to a certain extent, and some naturally, were more proficient in this than were their fellows. Wherever there was one who, through his understanding of the native character and the strength of his influence, was able to guide both Maori and Pakeha in their relations with one another, there the two peoples lived in peace. Dissension arose through the ignorance of either party of laws of the other, or because those laws were deliberately flouted. Training in the study of man, as suggested by Martin, would have dispelled this ignorance and inculcated a spirit of tolerance which could have eased much of the friction that ensued. Where it was essential to compromise on conflicting points, or where the weaker of the two parties was forced to conform to the ways of the other, then again this training would have indicated the best procedure to be adopted. But no system of schooling at that time included a study of anything like anthropology, which was then an unthought-of science, and the only hope of harmonious race relations lay in the possibility that certain of those in responsible positions amongst both Europeans and Maoris would have enough wit to discern the right course--Introduction.

Ilha Formosa, meaning the ‘evergreen resplendent isle’, today known as Taiwan was named by passing European navigators in the sixteenth century. Although it had never been officially a part of the British Empire, the island – like a large portion of the world, was influenced by Great Britain, its activities, and policies. The aim of this thesis is to explore the development of the British concept, or image, of Formosa through the second half of the nineteenth century. During this period, British influence in Formosa picked-up significantly due to British commercial interests. Under British influence in the second half of the nineteenth century, Formosa started to produce and export famous Taiwanese tea on a much larger scale. The popularity of Oolong tea brought Formosa into the sphere of British public interest and the British community in Taiwan grew as a result. As time went on, more missionaries and their wives, officers, and merchants visited and lived in Taiwan. Their interactions with the Chinese and indigenous populations were carried back to Britain through visitors´ journals, letters, photographs, and stories, all of which effected the British public perception of Formosa. The popularization of Taiwanese tea together with other commercial and political interests played an important role in the British public reflection of Formosa, which evolved from the opening of the Taiwan seaports to foreign trade at the end of the 1850s and the beginning of the 1860s until the end of the nineteenth century, when the Japanese began its colonization of Taiwan.

This study will attempt to analyze the American Foreign Policy towards Turkey around three basic issues, namely the missionary activities, the Armenian question and the Near East Relief Society (NERS). Therefore, the focus of the study is the interaction of the politics and the religion in the United States case and the influence of this interaction on the American policy towards the Near East before and after the First World War.

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2001. / Vita. Includes bibliographical references (leaves [66]-67).

Thesis (Ph. D.)--University of Canterbury, 2009. / Typescript (photocopy). Includes bibliographical references (p. 436-459). Also available via the World Wide Web.

Thesis (D. Min.)--Logos Evangelical Seminary, 2002. / Vita. Includes bibliographical references (leaves 348-374).

Thesis (Ph. D.)--Oxford Graduate School, 2001. / Abstract and vita. Includes bibliographical references (leaves 420-447).

Habilitation--Freie Universität, Berlin, 2002. / Includes bibliographical references (p. 427-450).

This dissertation examines how Guatemalan converts transformed missionary Protestantism into a locally contextualized religion in the late-nineteenth and early-twentieth centuries. Using archival materials from local religious groups and public archives in Guatemala alongside missionary documents from the United States, this research identifies how converts adopted certain missionary teachings but reinterpreted or rejected others. This selective application not only altered the definition of Protestantism in Guatemala but also affected the early growth of the movement by creating contextualized forms of Protestantism that attracted more interest than foreign versions. The first section of the dissertation analyzes the theologies and goals that early missionaries brought to Guatemala and explains the intramural conflicts that created the first Protestant communities in the country. Between 1882 and 1921, five North American Protestant denominations and several independent missionaries entered Guatemala, each with particular ideas about how to improve the country both spiritually and materially. This internal diversity provided new converts with the ability to choose between multiple versions of Protestantism, but more importantly it also taught them how to carve out their own space between imported religious ideologies. The second section of the dissertation analyzes how local believers reinterpreted Protestantism within those spaces by pursuing four important areas of innovation: theological primitivism, Pentecostalism, political involvement, and nationalism. Despite protests from many foreign missionaries, between 1920 and 1944 numerous Guatemalan Protestants adopted variations of these four themes in attempts to create a culturally and socially relevant religious product. As new converts opted for these new local communities over missionary-led options, these four themes became defining hallmarks of Guatemalan Protestantism, which by the twenty-first century was practiced by one-third of the country’s population. This dissertation argues that these contextualized challenges to missionary ideas in the early twentieth-century made Protestantism an attractive local product in Guatemala and sparked the movement’s growth. It also demonstrates how poor and working class Guatemalans in the early twentieth century used Protestantism as a tool to participate in national conversations about race, gender, and class. / text