Missionaries in the Classroom: Bernardino de Sahagun, John Eliot, and the Teaching of Colonial Indigenous Texts from New Spain and New England

2003 ◽  
Vol 38 (3) ◽  
pp. 505-520
Author(s):  
Hilary E. Wyss
Keyword(s):  
New England ◽  
New Spain ◽  
Bernardino De Sahagun ◽  
John Eliot

scholarly journals Um franciscano no Novo Mundo: frei Bernardino de Sahagún e sua Historia General de las cosas de Nueva España

2006 ◽  
Vol 31 (1) ◽  
Author(s):  
Márcia Helena Alvim
Keyword(s):  
Key Words ◽  
New Spain ◽  
Christian Religion ◽  
Bernardino De Sahagun ◽  
Ancient Religion

Bernardino de Sahagún chegou à Nova Espanha em 1529 e permaneceu na América até sua morte, em 1590. O principal objetivo do frade era a conversão dos antigos mexicanos, e para o sucesso desta escreveu um manual no qual pretendia descrever o universo cultural pré-hispânico da Mesoamérica, para que os demais missionários pudessem averiguar a permanência da antiga religião, podendo predicar contra ela, quando necessário. Abstract Bernardino de Sahagún came to New Spain in 1529 and remained in America until his death, in 1590. Bernardino de Sahagun’s goal in New Spain was the conversion of the natives to the Christian religion. He wrote a book describing the indigenous cultural universe in order to help other missionaries to recognize the permanence of ancient religion, trying to eliminate it. Palavras-chave: Frei Bernardino de Sahagún. Historia General de las cosas de Nueva España. Missionários espanhóis. Key words: Friar Bernardino de Sahagún. Historia General de las cosas de Nueva España. Spanish missionaries.

scholarly journals Origin of the New England Company, London, With an Account of its Labours on Behalf of the North-American Indians.

1885 ◽  
Vol 2 (3) ◽  
pp. 293-301
Author(s):  
Wm. Marshall Venning
Keyword(s):  
Seventeenth Century ◽  
New England ◽  
American Indians ◽  
Jesus Christ ◽  
North American ◽  
Indian Language ◽  
North American Indians ◽  
The North ◽  
The Arts ◽  
John Eliot

John Eliot, long known as ‘the apostle of the North-American Red Men,’ and other Englishmen early in the seventeenth century, laboured to preach the gospel of Jesus Christ to the heathen natives of New England in their own Indian language, and in doing so, found it necessary to carry on civilisation with religion, and to instruct them in some of the arts of life. Their writings, and more particularly some of the tracts known as the ‘Eliot Tracts,’ aroused so much interest in London that the needs of the Indians of New England were brought before Parliament, and on July 27, 1649, an Act or Ordinance was passed with this title :—‘A Corporation for the Promoting and Propagating the Gospel of Jesus Christ in New England.’

scholarly journals Notices of the Pilgrim Fathers. John Eliot and His Friends, of Nazing

1882 ◽  
Vol 10 ◽  
pp. 267-311
Author(s):  
William Winters
Keyword(s):  
New England ◽  
New World ◽  
Small Space ◽  
John Eliot

The life and labours of John Eliot, together with those of his Nazing associates, occupy no small space in the evangelical annals of New England. As a pioneer and reformer, Eliot stands prominent among the settlers and founders of the New World, surrounded and supported by a galaxy of Essex Nonconformists of the purest type.

New England Puritans: The Grandparents of Modern Protestant Missions

2002 ◽  
Vol 30 (4) ◽  
pp. 519-532 ◽  
Author(s):  
John B. Carpenter
Keyword(s):  
Native Americans ◽  
New England ◽  
Jonathan Edwards ◽  
Teaching English ◽  
John Eliot ◽  
Protestant Missions

New England Puritanism was decisive in preparing for the “Great Century of Missions.” Reaching the Native Americans was a leading rationale for the Puritans crossing the Atlantic in the first place. John Eliot established precedents that were looked to as models of missionary practice. David Brainerd joined Eliot as a model missionary, mostly through the writings of Jonathan Edwards, the last great Puritan. To that, Edwards added his emphasis on prayer and his theological struggles for an evangelistically minded Calvinism. His writings were key in teaching English Particular Baptists, among others, that God used means “for the conversion of the heathen.”

Worthy the Name of a Grammar: Verb Morphology and Conjugation in Carochi’sArte de la Lengua Mexicana(1645) and Eliot’sThe Indian Grammar Begun(1666)

2009 ◽  
Vol 36 (2-3) ◽  
pp. 281-298
Author(s):  
Catherine Fountain
Keyword(s):  
New England ◽  
New Spain ◽  
17Th Century ◽  
Indian Language ◽  
Verb Morphology ◽  
Linguistic Ability

This article compares two missionary grammars written in the middle of the 17th century, Horacio Carochi’s (1579–1662)Arte de la Lengua Mexicana con la declaración de los adverbios della(1645) and John Eliot’s (1604–1690)The Indian Grammar Begun: or, an Essay to Bring the Indian Language into Rules(1666). Although published only 21 years apart, the two works differ in both context and theoretical underpinnings. These differences are manifested both in the type and depth of analysis undertaken by each author. Indeed, Carochi’s analysis goes much deeper and offers a more complete description of the language treated. While this can be attributed in part to Carochi’s own linguistic ability, the quality and completeness of his grammar is due in large part to the existence of a tradition of scholarship concerning Nahuatl in New Spain, a tradition that is strikingly absent in New England of the time.

scholarly journals OLD WORDS AND THE NEW WORLD: LIBERAL EDUCATION AND THE FRANCISCANS IN NEW SPAIN, 1536–1601The Whitfield Prize Winner

2017 ◽  
Vol 27 ◽  
pp. 123-152 ◽  
Author(s):  
Aysha Pollnitz
Keyword(s):  
Liberal Education ◽  
New Spain ◽  
New World ◽  
Santa Cruz ◽  
Indigenous Youth ◽  
Indigenous Students ◽  
Colonial Society ◽  
Bernardino De Sahagun

ABSTRACTThe Colegio de Santa Cruz de Tlatelolco, established in 1536, liberally educated the sons of Nahua (Aztec) leaders in New Spain. Its Franciscan pedagogues, including Bernardino de Sahagún (c. 1499–1590), Andrés de Olmos (1491–1571) and Juan Bautista (c. 1555–1606/13), worked with indigenous students and alumni to collect, edit and circulate Nahuatl huehuetlahtolli, or ‘speech of the ancients’. This paper examines the largest collection of these orations printed in pre-modern Mexico, the Huehuetlahtolli [1601] edited by Juan Bautista and indigenous intellectuals from the college. It argues that the Tlatelolcans adapted Nahuatl ‘old words’ for the New World of colonial society. They ornamented the speeches with rhetorical techniques derived from Santa Cruz's Erasmian curriculum. They interpolated biblical sentences, particularly from Proverbs and Sirach, to enhance the evangelising potential of the discourses. Finally, they drew on Erasmus's theory of speech, as expressed in his pedagogical and spiritual writings, to explicate Nahuatl los difrasismos concerning eloquence and good counsel. Contextualising the Huehuetlahtolli [1601] in Santa Cruz's Erasmian schoolroom reveals the contours of its argument for vernacular evangelisation, the liberal education of indigenous youth and for the elegance of the Nahuatl tongue.

Florentine Codex, General History of the Things of New Spain, Fray Bernardino de Sahagun

1952 ◽  
Vol 18 (2) ◽  
pp. 179 ◽  
Author(s):  
George Kubler ◽  
Arthur J. O. Anderson ◽  
Charles E. Dibble
Keyword(s):  
New Spain ◽  
Bernardino De Sahagun ◽  
History Of ◽  
Florentine Codex
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