I was baptized a member of The Church of Jesus Christ of Latter-day Saints when I was eight years old. You could say I was sort of born into it, as my father, mother, seven other siblings, and both sets of grandparents are all members as well. I grew up in a small, rural town in Southern Idaho where vegetation is almost as sparse as non-LDS families. As children we were never quite sure which denomination these families belonged to: that they were not Mormon was the only distinction we made. As I was growing up my parents saw to it that I attended the three-hour long Church services every Sunday, the weekly youth activities, and our local four-year seminary program. After completing high school, I chose to pursue my academic studies at two Church-owned and operated institutions of higher learning, first at Ricks College and then Brigham Young University. But it seemed that the pinnacle of my Church education would take place when my twenty first birthday finally enabled me to become a missionary for The Church of Jesus Christ of Latter-day Saints.

The intent of this study was to develop a sixty minute, mediated practical first aid teaching unit for the missionary system of the Church of Jesus Christ of Latter-day Saints.

This study addresses the following questions; 1) How does reading The Book of Mormon Diglot Reader compare with reading the Spanish translation of The Book of Mormon in terms of degree of anxiety, frustration, and discouragement experienced by the reader? 2) Will the missionaries using the Diglot Reader experience a greater increase in the amount of Book of Mormon vocabulary acquired as compared with the vocabulary increase experienced by the missionaries who only read from the standard Spanish translation of The Book of Mormon? 3) Does the use of the Diglot Reader increase the missionaries' ability to understand sentences from The Book of Mormon in Spanish compared to the missionaries who do not use the Diglot Reader?

<p>This thesis chronicles the leadership transition at two institutions affiliated with the iv Church of Christ, a branch of the Stone-Campbell Movement, in Rhodesia. The two institutions- Nhowe Mission and Umtali School of Preaching-were founded by missionaries from the USA who were also managers and technocrats, with the indigenous black Zimbabweans on the periphery of strategic decision-making powers. The status quo abruptly changed between 1976 and 1977 when the volatile political landscape became hostile for the missionaries who nearly closed or sold these mission centres. The unprepared Africans pleaded for an opportunity to lead these schools. The leadership transition was successful because the indigenous men and women had a deep sense of ownership. Moreover, the political landscape, after Zimbabwe's independence, made it conducive for the indigene to lead such institutions. Furthermore, during the war of liberation, they morally and physically supported the guerrillas thereby saving the mission's fixed assets from vandalism and destruction during the war while paving its future in a free Zimbabwe.</p> / Master of Arts (MA)

This dissertation develops an exit strategy for missions, drawing upon the experience of the Wesleyan Church in Africa. This is approached in four sections: a literature review, a summary of Wesleyan mission work in Africa, a model for mission work that has been developed within the Wesleyan Church, and applications of the model. The model proposes five stages through which the work of missions progresses: the development of converts, disciples, pastors, leaders and partners. The fourth chapter includes a discussion of related models: the Three Eras of Missions and the Two Types of Missions. At the completion of the 5 Stages of Missions the establishment of a mature national church, fully engaged in international missions and international church leadership, has been achieved. This dissertation concludes that final departure may not be necessary for all missionaries. However, complete handover of leadership is essential. / Christian Spirituality, Church History and Missiology / M.Th.

This dissertation develops an exit strategy for missions, drawing upon the experience of the Wesleyan Church in Africa. This is approached in four sections: a literature review, a summary of Wesleyan mission work in Africa, a model for mission work that has been developed within the Wesleyan Church, and applications of the model. The model proposes five stages through which the work of missions progresses: the development of converts, disciples, pastors, leaders and partners. The fourth chapter includes a discussion of related models: the Three Eras of Missions and the Two Types of Missions. At the completion of the 5 Stages of Missions the establishment of a mature national church, fully engaged in international missions and international church leadership, has been achieved. This dissertation concludes that final departure may not be necessary for all missionaries. However, complete handover of leadership is essential. / Christian Spirituality, Church History and Missiology / M.Th.

This thesis investigates the emergence of an internationally renowned psychiatric community in Uganda. Starting at the beginning of colonial rule in 1894, it traces the changing nature of mental health care both within and beyond the state, examining the conditions that allowed psychiatry to develop as a significant intellectual tradition in the years following Independence in 1962. This ‘golden age’ of psychiatry saw Uganda establish itself as a leader of mental health care in Africa, an aspect of history that is all the more marked for its contrast with the almost complete collapse of mental health care after the expulsion of the Asian population by Idi Amin in 1972. Using a wide range of new source material, including interviews with psychiatrists, traditional healers, and community elders, this thesis pushes the history of psychiatry in Africa beyond the examination of government policy and colonial hegemony. It brings together the history of psychiatry with the histories of missionary medicine, medical education, and international health by asking what types of people, institutions, and organisations were involved in the provision of mental health care; how important the growth of Makerere Medical School was for intellectual and institutional psychiatry; and how ‘African’ mental health care had become by the end of the period. It presents a history of mental health care in a country that has tended to be overshadowed by Kenya in the historiography, yet whose engagement with medical missionaries and efforts to advance medical training meant that the trajectory of psychiatry came to be quite different. Focusing in particular on the significance of western-trained Ugandan medical practitioners for mental health care, the thesis not only analyses African psychiatrists as historical actors in their own right, but represents the first attempt to examine the development of psychiatric education in Africa.

Abstract   This thesis examines the role of women who went as missionaries to China between the 1890’s and the 1930’s, with a special regard to the Swedish missionary Sally Nordling. I think it is interesting to find out more about their motives. What made these women choose to go far away from their homes in Europe to live and work for God?   I have noted that there is not much written about these women and I hope that this thesis will shed light on this part of history, and that I will be able to give my own personal reflections. Through analysing different biographies written about female missionaries that lived in China I hope to be able to answer my hypothesis that women through their religious conviction were able to escape their restricted lives. The main research question for this thesis is whether female missionaries were allowed to do similar work as men when going to China.

Cette recherche vise à comprendre comment le processus d’évangélisation fonctionne à l’époque contemporaine, caractérisée par la globalisation. Elle prend comme étude de cas les activités missionnaires d’une église coréenne évangélique dans une communauté anicinabe du Québec (Abitibi). L’analyse d’une séquence de mission estivale relate la rencontre entre deux groupes représentant chacun l’un pour l’autre l’altérité radicale : des jeunes non occidentaux et qui ne sont pas missionnaires de carrière, face à des enfants amérindiens et à leurs parents plus familiers avec le catholicisme. Du côté des missionnaires, l’analyse révèle les motivations, les objectifs, les stratégies employées et les impacts potentiels de ce temps hors du quotidien. Du côté des Anicinabek, elle montre la variété des réponses, dont la réception, principalement autour de la notion de guérison, et les limites de la réciprocité recherchée. / This research aims to understand how the evangelization process works in the contemporary era characterized by globalization. It takes as a case study the missionary activities of an evangelical Korean church in an Anicinabe community located in Quebec (Abitibi). The analysis of a summer mission sequence recounts the encounter between two groups representing one for the other radical otherness: non Western youth who are not career missionaries meet Indigenous children and their relatives who are more familiar with Catholicism. On the missionaries’ side, the analysis reveals motivations, objectives, strategies employed and potential impacts of that timeless experience. On the Anicinabek side, it shows the variety of responses, including reception, mainly centered on the concept of healing, and limits of the desired reciprocity.

Em 1946, os primeiros Missionários do Sagrado Coração (MSC) italianos chegaram em Pinheiro - MA. Nas décadas de 40 50, o quadro socioeconômico-cultural de Pinheiro era precário: população asfixiada pela pobreza e analfabetismo. Havia dois grupos escolares e algumas escolas isoladas, que ofereciam somente o ensino primário. Em 1947, Dom Afonso Ungarelli fundou o Seminário São José, destinado à formação de sacerdotes nativos para a Congregação, sendo fechado em 1950. Em seguida, os MSC fundaram a Escola Paroquial, com objetivo de instruir e moralizar as crianças pobres. Em 1952, a Escola Paroquial foi equiparada aos grupos escolares, sendo denominada de Grupo Escolar Nossa Senhora do Sagrado Coração, com mais salas de aulas, recursos didáticos e professoras normalistas, e em 1953, foi fundado o Ginásio Pinheirense, estabelecimento de ensino secundário, destinado às classes média e alta do município. Por meio de fontes bibliográficas, jornalísticas, imagéticas e da história oral, objetiva-se neste trabalho analisar a criação e inserção do Ginásio Pinheirense no contexto sociocultural da Baixada e Litoral Ocidental do Maranhão sob as seguintes categorias: representação, materialidade escolar, currículo, público-alvo, professores e trajetórias profissionais de alunos(as) egressos(as) dessa instituição. As fontes foram analisadas com aportes teóricos e metodológicos da História Cultural com destaque para o referencial de Michel de Certeau (2004, 1996,), Justino Ferreira Magalhães (2004, 1996) Roger Chartier (2002) Vidal (2009, 2005, 1990), Oscar Beozzo e Van der Grilf (2008), Dallabrida (2014, 2011, 2009), Souza (2008). Relacionaram-se a criação do Ginásio Pinheirense ao contexto das transformações econômicas, processo de redemocratização do país e de relações amistosas entre a Igreja e o Estado brasileiro. Estas relações amistosas reverberaram em acordos estabelecidos entre os MSC e o grupo político majoritário do estado do Maranhão dos anos 1950, viabilizando as ações estratégicas de reestruturação dos espaços político e religioso da Igreja Católica, por meio da educação escolar. A análise concluiu que a Igreja Católica investiu por meio dos MSC em educação escolar primária e secundária, a fim de reestruturar seu espaço de agência evangelizadora e socializadora de conhecimento, valores espirituais, morais e católicos. Agiu eficazmente no combate às demais expressões religiosas, romanizando o culto e assegurando sua soberania na sociedade brasileira e, mais especificamente, na Baixada e Litoral Ocidental maranhense. / In 1946 the first Italian Sacred Heart Missionaries (SHM) arrived in Pinheiro city, Maranhão. Between the decades of 40 and 50, the socioeconomic and cultural framework of Pinheiro was precarious: poor and illiterate population. There were two school groups and some individual schools, which offered only primary education. In 1947, Dom Afonso Ungarelli founded São José Seminary, for the formation of native priests to the Congregation, which was closed in 1950.Then the SHM founded the parish school in order to instruct and moralize poor children. In 1952, the parish school was equated to school groups, being called Nossa Senhora do Sagrado Coração School Group, it had more classrooms, teaching resources and primary school teachers, and in 1953, they founded the Ginásio Pinheirense, secondary school, for the middle and upper classes from Pinheiro. By means of bibliographic, news, imagery and oral history sources, the aim of this study was to analyze the creation and insertion of the Ginásio Pinheirense in the sociocultural context of lowlands and coastline West of Maranhão based on the following categories: representation, materiality school, curriculum, target audience, teachers and professional trajectories of students from this institution. The sources were analyzed from theoretical and methodological contributions of Cultural History with emphasis on the benchmark of Michel de Certeau (2004, 1996,), Justino Ferreira Magalhães (2004, 1996) Roger Chartier (2002) Vidal (2009, 2005, 1990), Oscar Beozzo e Van der Grilf (2008), Dallabrida (2014, 2011, 2009), Souza (2008). The Ginásio Pinheirenses creation was related to the economic contexto transformation, country\'s democratization process and friendly relationship between the Church and the Brazilian State. These friendly relationship reverberated in agreements between the SHM and the majority political group in the state of Maranhão in 1950, enabling strategic restructuring actions of political and religious area of the Catholic Church, through school education. The analysis concluded that the Catholic Church has invested in primary and secondary school education in order to restructure its evangelizing agency space and socializing knowledge, and also its spiritual, moral and Catholic values. The Catholic Church has acted effectively in combating other religious expressions and romanizing worships and ensuring its sovereignty in Brazilian society and more specifically in Maranhense Western lowlands.