Search

At the beginning of the twentieth century, some Palestinian and Lebanese Salesians, influenced by the Arab Renaissance movement, began to claim the right to oppose the 'directorships' of the institutes of the Don Bosco Society in Bethlehem and the surrounding area. They also began to request better recognition of their native language, in schools and within the religious community. They clashed with their superiors who, in the meantime, had signed an agreement with the Salesian government in Rome, committing them to developing the Italian language in their teaching institutes. The struggle became particularly fierce after the Holy See rebuked the Palestinian religious congregations for teaching the catechism and explaining the Sunday Gospel to people in a foreign language and urged them to do so in Arabic. The clash caused a serious disturbance within the Salesian community. Finally, after the First World War, the most turbulent Arab religious were removed from the Society of Don Bosco. All converged in the Latin Patriarchate of Jerusalem, where they continued forcefully (but in vain) to put forward their national demands. This article is based on several unpublished sources. [ABSTRACT FROM AUTHOR]

The aim of the paper is to elaborate on the Jerusalem Orthodox Patriarchate's missionary work in late Ottoman times, paying special attention on its incapacity to counteract the activities of its rivals within the religious market of Palestine. In particular, the article addresses the following research questions: What was the extent of the Patriarchate's missionary activity, and its stance vis-à-vis the work of the other Church missions, i.e. the Roman-Catholic, and Protestant? Was its policy effective; and if not, why? Overall, the article argues that neither the missionary enterprise nor the blocking of the western missions' conversion activities were at the top of the patriarchal agenda. It is suggested that the causes of this stance were mainly: a) the financial and political disadvantageous position of the institution; b) the centrality of the custodianship of the Holy Places as the primary aim of its function; and c) the development of Greek nationalism as the nodal point of the discourse. [ABSTRACT FROM AUTHOR]

Reconsidering the relationship between the Latin Patriarchate of Jerusalem and the Melkite Catholic Church, the paper aims to analyze the changes and developments of the Catholic Church's presence in post-World War I Palestine and Transjordan. It specifically examines how the dialectic and debate on the issue of Arabization and Latin-Melkite competition during the Mandate period went beyond the traditional inter-Church rivalry, epitomizing the progression of a complex process of reconfiguring the Catholic ecclesiastical and missionary presence in the Holy Land in efforts to amalgamate and harmonize its "national-local" and "transnational" scopes and characters. The paper will specifically look at the local Catholic dimension and its religious hierarchies to understand the logic behind their positioning in regard to such issues. This perspective makes it possible to reveal how local religious Catholic leaderships (of both the Latin Patriarchate and Melkite Catholic Church) sought to interpret and promote the reconfiguration of their respective Church and religious community organizations and structures in these two lands during the Mandate. The intra-Catholic perspective will help us understand how intra-denominational as well as inter-denominational competition acted as tools for missionary, ecclesiastical and community development as well as a catalyst of change, anticipating most of the issues that still characterize the complex position and condition of the Church in this territory. [ABSTRACT FROM AUTHOR]

'Imperial culture' is a concept coined by British historiography to describe the influence of imperialism on metropolitan British culture. Although it is now used in other national historiographies as well, it would appear that we have not yet realised the concept's full potential. This article, drawing on recent scholarship emphasising the transnational connections in European imperial cultures, investigates the implications of seeing imperial culture as a European phenomenon and as a European mentality. For this purpose, this article uses the narrative that was propagated at a specific national practice where empire met a metropolitan European society as a case study: missionary exhibitions in the Netherlands in the first half of the twentieth century. Here, Catholic and Protestant missionaries displayed objects from the indigenous, colonised populations who they were trying to convert and hereby legitimised and underpinned imperialism in Dutch culture. However, their significance went deeper than that. This article argues that the missionaries' narrative transcended the national level and promoted ideas of Christianity as a European religion and civilisation as a European trait. A European community based on religious, cultural, and racial traits was set against a generic non-European heathen world. However, national and denominational frames of reference also remained in place. With this case study, the article explores the possibilities and difficulties that arise from studying imperial culture as a European mentality. [ABSTRACT FROM AUTHOR]

Copyright of Religião e Sociedade is the property of Instituto de Estudos da Religiao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article addresses dissent at the time of the encounter between communities and missionaries in Western Tanzania. It centers on the land question and culture as sources of contention between the people and missionaries. It shows that the people's opposition to eviction from their land and opposition to missionaries' interference of their culture called for dialogue between the people, missionaries, and imperial authority, and, accordingly, benefitted the parties involved. Using the perspective from below, the article contributes to the scholarship on dissent to show how ordinary peasants responded to the need of missionaries for land and control of the cultural aspects. The article also builds on the idea of 'long conversation' from studies on the encounter between communities and missionaries to show how dissent called for mutual discussion between communities, missionaries, and imperial authority. [ABSTRACT FROM AUTHOR]

Nowadays, yarlyks of the most outstanding ruler of the Golden Horde, khan Uzbek, have been preserved only in translations into Russian, Italian, and Latin. This paper analyzes in detail the first of these yarlyks preserved in translation into Latin. The author presents arguments for and against the religious tolerance of Uzbek and makes assumptions about belonging to Christianity of the persons close to the Golden Horde throne. Based on the data from selected and previously published Latin sources of that period, the author tries to comprehend the religious policy of khan Uzbek characterized by the traditional religious tolerance. The current historiographical evaluation of the religious policy of khan Uzbek is mainly based only on the text of his letter to the Mamluk Sultan Malik al-Nasir compiled at the beginning of his reign. Khan Uzbek’s yarlyk dated back to the early period of his rule, represents his religious policy in a completely different light. This as well as other Latin documents directly indicate that the khan of ulus of Jochi was guided in his religious policy by the same principles as his uncle, khan Tokhta.

This article examines both how and why the Spanish Jesuit Juan Eusebio Nieremberg's (1595–1658) once famous treatise De la diferencia entre lo temporal y eterno (1640) came to be translated and printed in the Paraguay reductions in 1705, the significance it holds in the transmission of Iberian asceticism to the American missions and how Juan Yaparí and other Guaraní craftsmen participated in its printing and enhanced its illustration. It situates the Guaraní imprint within the context of early modern mission practices and the book-trade of Counter-Reformation Europe, and seeks to show how—in what some scholars consider to be a collaborative enterprise between missionaries of the Society of Jesus and the tribal peoples—the Guaraní edition of the treatise sheds light on the vast global network the Jesuits established in their transmission of faith and knowledge between Europe, Asia, and the Americas. [ABSTRACT FROM AUTHOR]

The depository of the Regional Museum of Messina preserves a small, frail canvas bearing two inscriptions. The first, particularly fragmented, is in Italian in four lines, while the second is in Chinese characters in fourteen columns. The museum documentation provides no information regarding the manuscript's significance, author, origin, and period. This article shows that the manuscript is a Chinese version of the legendary Letter of the Madonna , the letter of protection that Mary is said to have delivered to a delegation from Messina that accompanied Paul the Apostle to Jerusalem. Furthermore, the article identifies the manuscript's author and the date of composition: the Sicilian Jesuit Metello Saccano (1612–62), a missionary in China and Cochin China from 1644 until his death. Intent on spreading the cult of the Madonna of the Letter, in the early 1660s, he sent this elegant Chinese version of the letter to Placido Giunta (1593–1674), his spiritual director and the rector of the Jesuit novitiate of Messina. [ABSTRACT FROM AUTHOR]

This article estimates the impact of completed higher education on economic prosperity across Indian districts. To address the endogeneity of higher education, we use the location of Catholic missionaries circa 1911 as an instrument. Catholics constitute a very small share of the population in India and their influence beyond higher education has been limited. Our instrumental variable results find a positive effect of higher education on development, as measured by light density. The results are robust to alternative measures of development, and are not driven by lower levels of schooling or other channels by which missionaries could impact current income. [ABSTRACT FROM AUTHOR]

This article examines the French Catholic missionaries' property acquisitions in late imperial China. It traces the historical trajectory leading up to the construction of the Sacred Heart Cathedral in Guangzhou and the purchase of real estate in the neighborhood surrounding it. It argues that while colonialism contributed greatly to the creation of a real estate empire, the mission's adoption of pragmatic methods as an economic player helped in the process, but by doing so the mission largely ignored regulations regarding church property acquisition both from the Chinese government and Sino-French agreements. [ABSTRACT FROM AUTHOR]

The article gives an example of how actors and processes should be differentiated from each other in an imperial context that concerns both a European and a non-European region. Some of the ‘Austrian’ missionaries who worked in the Catholic mission in southern Sudan were of Slavic or Italian origin. Their double identity shaped the way they conceived their pastoral work. Nevertheless, these missionaries were not the only group of people who were engaged in this Austrian colonial endeavour in mid-nineteenth century Sudan. [ABSTRACT FROM AUTHOR]

In 1578, at the behest of Syriac Maronite Patriarch Mihail ar-Ruzzy, Pope Gregory XIII sent three Jesuits to Lebanon to assist the Maronites in ecclesiastical reform. However, the mission's superior, Tommaso Raggio, desired to leave Lebanon, insulted Mihail, and did little to help the Maronites. Within a year of arriving, Raggio was recalled. The mission's failure due to Raggio's actions, especially when compared to subsequent successful missions, illuminates three aspects of Catholic missionary activity. First, missionaries and their superiors had to agree on a given mission's specific objectives. Second, successful missions required missionaries who understood the world in which they found themselves. Third, evangelization was a negotiated process between the clergy and the faithful that often hinged on whether communities felt that missionaries were serving their needs. These three issues point to early modern missionary Catholicism's need to be conciliatory rather than rigid in its evangelizing and reform efforts. [ABSTRACT FROM AUTHOR]

The Missionary Benedictines of Saint Ottilien were the first Roman Catholic mission house in imperial Germany. During the heyday of European imperialisms, colonialisms and Christian missions the monastic community began its engagement in ‘German East Africa’. To enable and promote its proselytization efforts in the imperial colony until the end of the Great War, the Missionary Benedictines had to respond to shifting political conditions and to rearrange their networks as and when required. This orientation became even more pronounced during the renewal of the Benedictine Mission in the British mandated territory of Tanganyika up until the Second Vatican Council and the political independence of Tanzania. From 1922 to 1965 at least 379 members of the Congregation lived and worked in Tanganyika. Their biographies were closely linked to the complex transboundary system of their religious community. This article will portray them as a highly institutionalized group of transnational actors. It argues that to maintain its activities and organizational structures, the leaders of the Benedictine Mission established a dynamic multi-level network connecting a variety of scales, spaces and actors. To ensure its continued existence under constantly changing conditions they constituted a hierarchic system of difference and diversity. [ABSTRACT FROM AUTHOR]

The article discusses the conference Going Native or Remaining Foreign: Catholic Missionaries a Local Agents in Asia (17th to 18th Centuries) held in Rome, Italy, from May 30th to June 1, 2017. Topics of the conference include Jesuit missionaries in China, the relationship between missionaries and Christian women, and the daily lives of Franciscans near Jerusalem.

Cet article souhaite montrer à quel point les rituels de mariage dits « coutumiers » et les normes de la relation conjugale à Lifou, île de la Kanaky-Nouvelle-Calédonie, ont été modifiés voire instaurés par les missionnaires protestants et catholiques, arrivés respectivement en 1842 et 1858. La réforme du mariage, centrale dans l’ œuvre missionnaire en pays kanak, a été impulsée à Lifou par l’ évangéliste polynésien Fao, et poursuivie par les missionnaires de la London Missionary Society et de la Société de Marie. Ils ont ainsi contribué à changer radicalement les rituels matrimoniaux et la « vie de foyer », les bases du mariage actuel ayant été littéralement inventées au XIXème siècle. [ABSTRACT FROM AUTHOR]

During the two decades of Habsburg rule, at the beginning of the eighteenth century, Oltenia has been the object of reformist interventions aimed at drifting the province away from Ottoman influence and integrating it into the Monarchy. Despite the role Catholicism still played at the time in the mind-set of the Habsburg political elite, it has received relatively little attention from historians working on the province. The present article attempts to address this shortcoming by investigating the confessional policy pursued by the Habsburgs in Oltenia. At its core sits the case of the five Orthodox abbots who acknowledged Church union with Rome, which has been propagated through the efforts of the bishop of Nikopol, Nikola Stanislavich, in the mid-1730s. Their career is discussed in order to show that the firm resistance opposed by the bishops of Râmnic prevented further defections from happening among the monks in the monasteries. At the same time, the internal frictions in the imperial administration, between the rival interests of the military and civilian officials, are emphasized in order to account for the limited support enjoyed by plans to win more converts. [ABSTRACT FROM AUTHOR]

The article focuses on the role of layman Francis McGarry in the establishment and management of the Catholic mission with indigenous people of Central Australia in pre-World War II period. Topics covered include background of McGarry, position of the Catholic Church on the evangelisation of Aboriginal Australians, foundation of the Little Flower Mission by the Missionaries of the Sacred Heart (MSC) and McGarry's departure from mission life.

Religious changes and reforms which occurred in most European countries in the fifteenth century, Ottoman danger which was an important issue in the Christian world and Europe, and some other factors made European countries seek to disseminate Christianity and promote Catholicism by collaboration and advice from Pope. Therefore, any European country selected missionaries among Catholic sects and sent them to other areas including Iran. What was governments` main motivation to send missionaries to other areas? Were religious factors influenced by political and economic issues? The present article attempts to have an analytical view and to utilize the reports related to the presence and activities of missionaries in Iran, Travelogues, and all historic documents and books to answer the two questions. According to political, economic and religious situation of Europe, it seems that the missionaries were sent by the support from European governments. However, because of the especial importance of the religious issues in Europe, the factor of religion was the most important matter in sending missionaries. On the other hand, due to a feud with Ottomans, commercial competitions in Europe, and development of capitalism, political and commercial issues had attracted the attention of European governments and the Pope. Priests and missionaries were very influential in development and success of political and commercial relations among European governments. But, the claim that the missionaries were sent just for political and commercial purposes is not acceptable.

The article presents a story involving the first White men, the Sulpician priests Dollier and Galinée, to navigate the Detroit River towards the Great Lakes. During the course of the expedition the men destroyed an "idol" near Belle Isle within the Seneca Nation. It outlines how the idol's destruction was a "magical revenge" for an earlier storm on Point Pelee, in which the Catholic missionaries had lost their own "magic," the expedition's altar and other implements to celebrate Mass.

Catholic missionaries baptized thousands of Vietnamese in the seventeenth century. To strengthen identification with Catholicism, they encouraged converts to marry other Catholics and discouraged traditional polygyny and divorce. However, missionaries complained that Catholics continued to wed gentiles, that they divorced, and that men married multiple wives. So while missionaries celebrated large numbers of baptisms, they worried that they had failed to construct a strong boundary around their religious community. The problem was that their rules were socially disruptive. Even European Catholic countries, such as France, undermined ecclesiastical control of marriage to meet the imperatives of family formation and state building. So too in Vietnam Catholics claimed that, in marrying non-Catholics, practicing polygyny, and allowing divorce, they were only following their laws and the "customs of the country." [ABSTRACT FROM AUTHOR]

Missionary Ethnography. A «Universal Exhibition» in Turin, 1858. In 1858, the diocesan director of the Society for the Propagation of the Faith of Turin organized a charity lottery, which aimed to raise funds for the support of catholic missionaries native to the Kingdom of Sardinia. Thousands of exotic objects arrived then in Turin. This essay deals with the grounds which contributed to the taking place of the event; then, it investigates how the lottery performed; finally, it analyzes its results. The event initiated a long-lasting sequence of missionary exhibitions, exhibits and missionary ethnographic museums, which gathered collections increasingly reasoned and systematic. Therefore, it is an establishing episode of a long-term phenomenon: the exhibition of missionary ethnographic collections in Italy and Europe at the juncture of the XIX and XX century, as part of a wider experience of displaying exotic Alterity opposed to Western national identities. [ABSTRACT FROM AUTHOR]

This article examines how the identity and experiences of Maryknoll Sister Ita Ford, one of the four U.S. churchwomen murdered by the El Salvadoran military in December 1980, shaped her relationships with host communities as she engaged in the work of Catholic foreign mission. In contrast to prevailing views of Western missionary history, which emphasize patterns of domination and difference, Ford's story provides an alternate perspective on the dynamics of transnational encounter, one that casts her pastoral endeavors as a form of international solidarity. Through her mission work in Chile and El Salvador, Ford often stood apart from the people she served, even as she engaged in grassroots community-building efforts. Although this community organizing was central to her work as a pastoral agent, it was Ford's willingness to take risks and assume the suffering of those around her that ultimately allowed her to forge the most enduring relations of solidarity. [ABSTRACT FROM AUTHOR]

After several decades of intermittent missionary work, the Society of Jesus decided to establish a permanent residence in Jerusalem. However, the competition for control of religious sites compelled the Jesuits' Franciscan rivals to undermine their efforts. Whereas religious tensions in Jerusalem thwarted a Jesuit residence in the city, Jesuit travel writers such as Giulio Mancinelli and Diego de Salazar lauded Ottoman entrepôts for their tranquility and cosmopolitan nature and appreciated how European merchants and local Christians were amenable to the Jesuits and welcomed them into their homes. These travelogues suggest that these types of cities, not pilgrimage centres like Jerusalem, provided the Jesuits with the types of structures necessary for founding residences. In turn, Jesuit leaders abandoned Jerusalem and opted to establish themselves in the more cosmopolitan and economically vibrant Aleppo. When juxtaposed with their failure in Jerusalem, Jesuit travelogues that promoted the idea of residences in centres like Aleppo illuminate how the successes and failures of Catholic missionaries often depended on a wide array of factors, ranging from levels of intra-Catholic cooperation to the Jesuits' abilities to recognize and navigate the Levant's complex political, commercial, and diplomatic webs that facilitated their desire to missionize in the Christian Orient. [ABSTRACT FROM AUTHOR]

The article offers information on topics related to Catholic missionaries in New Guinea in World War 2. Topics mentioned include the Catholic missionaries managed by the Divine Word (SVD) congregation and Sisters of the Holy Spirit (SSpS), the displacement of Catholic missionaries due to Japanese invasion in New Guinea, and the effects of World War 2 in the people of New Guinea.

This article analyzes contemporary devotionalism to saints among a group of millennial-generation Catholics. Devotions to the communion of saints have long-been, for many generations of Catholics, practices of building and sustaining relationships between humans and extra-humans. This article explores a twenty-first century iteration of those practices. Drawing on fourteen months of ethnographic research among Catholic missionaries who evangelize on college campuses in the United States, this article examines how these missionaries remix their devotional practices on and for their contemporary American landscape. The article begins with an introduction to contemporary devotions, paying special attention to the centrality of suffering for this group of Catholics, as well as their efforts to "be saints" in the twenty-first century. Relationships with Saints Gemma Galgani, Faustina Kowalska, and Thérèse of Lisieux were particularly poignant in this worldview. How these young adults prayed with these saints shaped their Catholic identities. This article contributes to scholarship on contemporary Catholic prayer and the making of religious persons. [ABSTRACT FROM AUTHOR]

This article examines the changing role played by Catholic missionaries in the French colonial government's attempt between 1848 and 1883 to mold a cohesive community out of a heterogeneous group of European settlers in Algeria. It argues that this effort constituted an alternative civilizing mission in which the aim was not to assimilate indigenous subjects but to create meaningful difference between North Africans and Europeans where this difference was not yet sufficiently clear. Between 1848 and 1870 military leaders used female missionaries in particular to cater to the religious needs of migrant Spanish, Italian, and Maltese settlers. After 1870, however, newly empowered civilian officials increasingly abandoned the use of Catholic missionaries and worked to assimilate foreign settlers to their own secular ideal of a universal, republican France. Throughout this period military and civilian officials alike framed governing the settlers as crucial to the larger goal of governing colonized Algerians. [ABSTRACT FROM AUTHOR]

The article offers a retrospective on the spiritual mission of Mother Teresa of Calcutta. It describes the beginning of her calling to religious life at the age of twelve, her induction as a missionary nun at the age of eighteen, and the day she received Christ's message to serve Him in the slums of Calcutta, India. It cites that Mother Teresa's spirituality focuses on the greatness of love that a person can give in one simple act towards another.

The article focuses on "Yellow Peril," which refers to the fear among Westerners of facing military attacks from China and Japan. Topics discussed include the Western politics and culture of the 19th and 20th century; the Chinese Exclusion Act of 1882 which strongly limited migration flows from China to the U.S., and the role played by Catholic missionaries in conveying fears in European societies against "Yellow Peril."

The archaeology of the Tuamotu Islands in central East Polynesia mainly derives from studies of ritual architecture. Since the pioneering works of Kenneth P. Emory in the 1930s, around 650 marae have been recorded in the archipelago. Surface inventories show that the basic architectural features of marae were organised in a diversity of patterns, which reflect the complex histories of local communities. To investigate the variability of these monuments, a taxonomic classification of these marae sites was developed, the first geographically extensive analysis of its kind. Relying on archaeological and ethnohistorical evidence, in addition to oral traditions, an attempt is made here to explain the development of these sites, considering endogenous sociopolitical processes, ritual innovations and external influences. [ABSTRACT FROM AUTHOR]

For Catholic missionaries in the early twentieth century, the only way to achieve true conversion of Timorese ancestral ritualists was the deliberate destruction of sacred lulik houses. Although Timorese allegedly participated enthusiastically in this destruction, lulik (a term commonly translated as sacred, proscribed, holy, or taboo) remains a key part of ritual practice today. This article offers a dynamic historical analysis of what may be described as a particular form of Southeast Asian animism, examining how people's relationships with sacred powers have changed in interaction with Catholic missionaries. It links the inherent ambivalence of endogenous occult powers to religious and historical transformations, teasing out the unintended consequences of the missionaries' attempts to eradicate and demonize lulik. Comparing historical and ethnographic data from the center of East Timor, it argues that, contrary to the missionaries' intentions, the cycles of destruction, withdrawal, and return that characterized mission history ended up strengthening lulik. Inspired by anthropological studies of “taboo” and “otherness,” especially the work of Mary Douglas and Valerio Valeri, this article makes visible the transformation of the sacred in relation to outside agents: when relations with foreign powers were productive, the positive sides of lulik as a source of wealth and authority were brought out; yet when outsiders posed a threat, the dangerous and threatening aspects of lulik were accentuated. This analysis allows us to highlight the relational dimensions of sacred powers and their relation to ongoing social transformations. [ABSTRACT FROM AUTHOR]

This paper will show that the colonial project in south Dutch New Guinea was a joint project in which evangelisation, education, 'civilisation' and 'pacification' were taken up by the Dutch Catholic mission in close collusion with the colonial government. This was also a project in which a few Dutch missionaries deployed many goeroes (teachers) from elsewhere in the Dutch East Indies. These goeroes had an important position assigned to them by the Catholic mission and colonial government in the development of the Papuans and the area. This colonial structure utilised by both Dutch colonial administrators and missionaries has been labelled in the literature as a system of 'dual colonialism'. Drawing on records held in missionary and colonial archives, the paper explores this dual colonial structure by analysing the roles of Catholic goeroes from the Kei and Tanimbar islands. This is done by taking Felix Driver's concept of local intermediaries as the point of departure. While this concept makes visible the key role of goeroes, it is not without its issues, which will also be explored. [ABSTRACT FROM AUTHOR]

Eugene Boré is one of the French Catholic missionaries operating in the Ottoman geography in the 19th century. He has distinguished himself especially in the field of education. While teaching and administrating at St. Benoit School of Galata and French College at Bebek, he has signed many important innovations. On the other hand, he has made a number of journeys to Ottoman and Iranian cities, and has written reports on these regions. Besides all these, to write some Armenian books, and to do translate into this language are among his major activities. Boré, as can be seen has followed generally a different line from the classical Catholic missionary. Consequently, he has gained an important place in both our history of education and in the Westernization of Ottoman non-muslims. In this article, it will be described at first Boré's life and school years, and then the activities in Istanbul and other cities. Meanwhile, his views on various issues and events will be included in this review. [ABSTRACT FROM AUTHOR]

The article focuses on the history of the first Catholic newspaper in Australia. Overview of the significant progress of the Catholic community in the country since 1838 through the help of several clergies who were dispatched in different parts of the nation is offered. The emergence of several books and publications that illustrate the outburst of sectarianism and the Catholics in the country are also mentioned.

Copyright of Quebec Studies is the property of Liverpool University Press / Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cuadernos de Historia Moderna is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Since its beginnings in 1951, Jesuit Mission Australia has sought to help the least assisted people and communities in developing countries. With the goal of improving livelihoods by addressing basic needs and building communities, the mission to Hazaribag established a true core of service, compassion and empowerment within their community development work. The Hazaribag province has become increasingly self-sufficient under the Indian Jesuits and their co-workers. This has enabled Jesuit Mission Australia to expand supporting development projects and missionary work in other parts of the world including Cambodia, Timor-Leste, and Myanmar. Some projects are focused on education and the empowerment of young people to break out of intergenerational poverty, whilst others deal with healthcare initiatives, services and support for displaced people and efforts to improve the livelihoods of communities in a sustainable way. We broadly categorise education for rural communities as our primary goal. [ABSTRACT FROM AUTHOR]

Catholic women religious in Australia have played a significant role in the spread of the Gospel and in the provision of services, especially in education and health care, from the middle of the nineteenth century. One such group is the Congregation of the Daughters of Our Lady of the Sacred Heart. From their base in Sydney in 1885, they sent missionaries to remote communities in Australia, Papua New Guinea and beyond. They made a greater contribution to the missionary effort than any other congregation based in Australia. In 2011, as part of the celebration of the centenary of the promulgation of the Australian Province, the Provincial Council invited sisters to tell their personal stories in a series of interviews. Many of the interviewees have spent fifty or sixty years as OLSH sisters and thus have a rich and varied experience of the life of a missionary. These fifty stories demonstrate the variety of ways this mission was achieved through the personal reflections of each individual sister. [ABSTRACT FROM AUTHOR]

The Solidarity With South Sudan project of the Union of Superiors General (Unions of the leaders of men's and women's religious Institutes (USG and UISG) involves Religious men and women from a range of countries who work together to build capacity amongst local adults in the world's newest country. Annette volunteered to work for two months in their in-service program. This enables teachers who have not had the opportunity to gain qualifications due to the 30-year civil war to attain a Certificate over four years. She was also able to visit a number of "Solidarity" sites and learn about their work in health and agriculture. [ABSTRACT FROM AUTHOR]