Afterword and Concluding Thoughts

2019 ◽  
pp. 185-210
Author(s):  
Deepra Dandekar

The concluding chapter summarizes all the conceptual questions raised while analysing the topic of religious conversion in nineteenth-century Maharashtra. Using personal experience, the author explores whether Marathi Brahmin Christians could be considered an ethnic group in the early colonial period. Using arguments from the preface of this book, the author discusses how social stigma created family life and family associations among early Christian converts who converted and intermarried within and across colonial missions to form a separate social group that was outside both Marathi and Brahmin identity, and colonial identity. While this intellectual burgeoning group of Brahmin Christians did not survive after independence, their vernacular expressions of Christian piety constituted important notions about religious modernity in the colonial period. Finally, the author discusses how conversion became a mode of communication within Christian families that becomes inherent expressions of articulating dissent.

2014 ◽  
Vol 4 (1) ◽  
pp. 123-133
Author(s):  
Marzena Możdżyńska

Abstract In recent decades, we observe a significant disorganization of family life, especially in the sphere of parental functions performed by unprepared for the role emotional, socially and economically young people. Lack of education, difficulties in finding work, and the lack of prospects for positive change are the main causes of their impoverishment and progressive degradation in the social hierarchy. Reaching young people at risk of social exclusion and provide them with comprehensive care, should be a priority of modern social work and educational work. In order to provide help this social group and cope with the adverse event created a lot of programs to support systemically start in life. An example would be presented in the article KARnet 15+ program as a form of complex activities of a person stimulating subjectivity, and allows you to modify support in individual cases


Author(s):  
Alicia D. Myers

Augustus’s prioritization of family life to promote his own masculinity resulted in a simultaneous emphasis on motherhood in the Roman world. Not only did motherhood advertise a man’s masculine purposing of his woman/wife, but it was also a legitimate path to increased agency for free(d) women. Situated in this context, New Testament and other early Christian traditions offer varying constructions of “feminine virtue,” some of which prioritize or assume motherhood and others of which downplay or even reject it. This chapter examines these themes in the Pastoral Epistles, New Testament household codes (Col 3:18–4:3; Eph 5:21–6:9; 1 Pet 2:9–3:12), the Acts of Thecla, Acts of Andrew, and the Martyrdom of Perpetua and Felicitas. In their sustained wrestling with and formations of Christian gender(s), these writings present salvation as masculinization for all followers of Christ, but they disagree on whether motherhood should be a part of this process.


PEDIATRICS ◽  
1974 ◽  
Vol 54 (1) ◽  
pp. 71-73
Author(s):  
Harry Bloch

A great deal has been written about the life, struggles, and accomplishments of pioneer men and women who crossed the ocean to build a new world in the wilderness; but infant and child life during early colonial days is largely hidden in obscurity. Little has been recorded.1 It is known that few children under the age of 7 survived in the crowded immigrant ships: falling into the sea, accidents, hunger, thirst, and sickness took its sad toll. Nevertheless, there were many young2-5: a third of the founders of Plymouth were children; Puritan youth were evident in the great migration to the Massachusetts Bay Colony; several cargoes of poor children and orphans from Dutch almshouses were "bound out" to the burghers of New Netherlands; children were frequently dispatched from England as indentured servants and apprentices; the London Company sent 100 children to Virginia in 1619, and 1,500, kidnapped from Ireland and England, in 1627; African slave children were shipped to the colonies after 1620; and the colonial mother6 bore many children, buried many, and often followed them to the grave at an early age. Fecundity,5 characteristic of early colonists, served to people a continent (the population was 2.5 million in 1776), and provided needed child labor. Over 50% of Plymouth colony consisted of children.7 Colonial children were viewed as miniature adults; and boys and girls were dressed alike until the age of 7.1,7,8 The infant1,7 wore a long linen smock; was covered with a woolen blanket; and a wooden or wicker cradle, hooded to protect from cold draughts, much like those in which Indian babies slept, was its bed.


2018 ◽  
Vol 22 (3) ◽  
pp. 274-289
Author(s):  
Mary Shepard Wong ◽  
Seong-Yun Lee

Education has long been an interest of foreign missionaries. Many criticisms have been raised over the promotion of imperialism in foreign missionary education. However, what is often overlooked is the positive mutual impact foreign educators have had on both their host and home societies. This article explores the influence of early educational missionaries in Korea and considers the “other truth” of the positive impact they had as advocates for Koreans during the Japanese colonial period. After a historical overview, the authors highlight missionary contributions to social justice and the restoration of Korean national spirit. They conclude with implications for today.


Art Journal ◽  
1960 ◽  
Vol 20 (1) ◽  
pp. 60
Author(s):  
Marcia Allentuck ◽  
Donald Robertson

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