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The purpose of this paper is to explore how potential exposure to missionary activity impacts both English language proficiency and labor market earnings of male and female immigrants to the USA.

This study uses the pooled files of the American Community Survey (2005–2009). To estimate the relationship between the missionary activity of both Protestants and Catholics on an immigrant’s English language proficiency using a linear probability model and their labor market earnings using the human capital earnings function that is estimated with an ordinary least squares model. Among other relevant variables, the analysis controls for the colonial heritage of the immigrant’s country of origin.

Overall, and within colonial heritages, the results indicate that male and female immigrants from countries with a higher concentration of Protestant missionaries tend to exhibit higher levels of English language proficiency and earnings, and those from countries with a greater concentration of Catholic missionaries exhibit lower levels of both, compared to countries with lower concentrations of missionaries. Furthermore, a greater proficiency in English enhances earnings. One of the important implications of the findings in this paper is that a “missionary variable” often used in other studies is too aggregate and may mask important findings because of strikingly different effects of Protestant and Catholic activities and characteristics of the missionaries.

This study explores for the first time how, through a missionary concentration variable, potential exposure to missionary activity impacts the English language proficiency and earnings of immigrants.

The purpose of this paper is to identify unique Victorian-Era collections of British and American missionary activity, which provide an introduction to the breadth and depth of primary sources in the field of missiology.

This article provides a list of physical archives, digital repositories, microfilm collections and subscription databases with relevance to missionary activity in the Victorian Era. Collections were purposefully selected based on denominational importance or historical relevance. The bibliography consists of collections from both the USA and Great Britain.

Through grants from the National Endowment for the Humanities, the Andrew W. Mellon Foundation, the digital availability of Victorian Era missionary materials has increased significantly over the past decade.

This bibliography includes archival collections housed or hosted in the USA and Great Britain. The annotations describe the scope and uniqueness of each archive, and will be of interest to scholars interested in the field of missiology.

The purpose of this qualitative study is to explore the role of spirituality, understood as a personal relationship with God, in missionary intercultural experience.

We conducted narrative interviews with eight Polish consecrated missionaries in Argentina, Bolivia, Ecuador, Peru and Paraguay. We used thematic analysis to establish spirituality in missionary experience and narrative analysis to examine sensemaking processes.

Missionary spirituality was defined by a personal relationship with God as a source of consolation, psychological comfort, strength to cope with distressing experiences, and Grace promoting self-improvement. It compensated for the lack of family and psychological support and enhanced psychological adjustment to the environment perceived as dangerous. Spirituality helped missionaries deal with cultural challenges, traumatic and life-threatening events. Traumatic experiences furthered their understanding of the mission and triggered a spiritual transition that entailed a change in their life, attitudes and behavior.

Comparative research into religious vs nonreligious individual spirituality in the experience across various types of expats in various locations could capture the professional and cultural specificity of individual spirituality. Research is also needed to link spirituality with expat failure.

Catholic agencies and institutions that dispatch missionaries to dangerous locations should consider providing professional psychological assistance. Narrative interviewing could be used to enhance missionaries' cultural and professional self-awareness, to better serve the local community. Their stories of intercultural encounters could be incorporated into cross-cultural training and the ethical and spiritual formation of students and future expats.

This study captures a spiritual aspect of intercultural experience of under-researched expats. It offers a model of the involvement of individual spirituality in coping in mission.

Education was an enduring feature of the modern Protestant missionary movement. Historiographically, however, scholarship on the subject is often fragmented geographically and focused on the micro contexts in which missionary education occurred. The purpose of this paper is to explore the nuances of the missions‐education relationship, using a particular case study, in order to indicate alternative ways of conceptualising that relationship. It focuses on a small New Zealand evangelical mission working in Bolivia from 1908 and utilises the concept of “sites” to indicate the complexities that need to be considered in any particular study of missions and education.

Educational activities and explanatory factors pertaining to the Bolivian site of missionary education are re‐constructed from missionary archives. Different voices, agendas and readings are acknowledged in this re‐construction. In this way the article moves from a plain narrative about the mission and its educational activities to a more conceptual attempt to explain the application of education in the Bolivian context. The archives are read in the light of both historiography and theory.

The article indicates that a simple or monochrome reading of the missions‐education relationship is deficient. It grapples with the reasons why an explicitly evangelistic mission invested considerable energy and resources in education. Using the concept of “sites” it argues that this emphasis on education can be explained by a set of complex and overlapping factors reflecting historical timing, evangelical culture or mentalité, missionary geographical origins and local socio‐political context. While this will not explain all “sites” of missionary education, the approach is a model of how to construct a complex reading that enables us to discern multiple voices and motivations.

This article addresses a lacuna of conceptual scholarship on missionary education. Furthermore it attempts to shift the focus onto four relatively neglected aspects in missions‐education scholarship: missionary projects from colonial contexts, the South American context, the early twentieth century, and conservative evangelicalism.

Hannah King occupies a unique place in missionary and colonial history, the history of education, cross‐cultural relations and material culture in New Zealand. She was the only woman from the first 1814 Missionary settlement of the Church Missionary Society (CMS) in New Zealand to remain in New Zealand for the rest of her life, yet she does not have an entry in the Dictionary of New Zealand Biography, and is rarely indexed in either New Zealand’s general historical works or even works more specifically related to the Missionary era. John and Hannah King were one of three artisan missionary couples who sailed with the Revd Samuel Marsden on his ship, the missionary brig ‘Active’, from Port Jackson, Australia to Rangihoua, in the Bay of Islands, in late 1814. Marsden’s 1814 Christmas Day service on the beach at Rangihoua is recognised as the beginning of missionary activity and planned European settlement on New Zealand soil.

The purpose of this case study is to discuss and analyze the process of developing and sustaining a multi-institutional digital humanities projects across several institutions.

This case study will provide an overview of a multi-institutional digital humanities project from the planning phase to implementation. In particular, this case study will discuss identifying institutional partners, collaborating with a design, designing for curricular integration and best practices for sustaining a project of this size and scope.

Sustainable collaboration develops slowly over time. Communication and consensus-building are key components to completing and sustaining a multi-institutional digital project. Scalable design is a crucial step in planning for project expansion.

Though many journal articles articulate “best practices” for collaboration among geographically dispersed institutions, very few case studies discuss “best practices” within the context of project development, from initial idea to completion.

Missionaries, monetary funds, and marketers make strange bedfellows. The paradisal visions that they promote appear quite distinct. It seems to slander some more than others to label all three as pimps. And despite the phenomenon of serial addictions, the religious zealots, impoverished wretches, and compulsive consumers of the world seem to form mutually exclusive, if not mutually hostile, groups. Nevertheless, missionaries, international monetary funds, and other marketers all strive to incite passionate longing toward something far better, for which those seduced must pay a price. All three seek to fan the fires of fanaticism with promises of a future paradise, immediate or distant. And all three threaten hellish punishments for those who reject these promises. There are, I contend, more similarities than differences among the conversion tactics and promises of these three panderers to human fears and longings. By examining the overlapping manner in which each purveys promises of paradise, we may better understand the tap roots of human emotion that each seeks to incite.

During the first half of the nineteenth century Aboriginal schools were established in a number of Australian colonies as a part of a project to ‘civilise’ Aboriginal people. Using the case study of schools established in Adelaide, South Australia, in the 1840s, this article examines differences in the way the notion of ‘civilisation’ was understood by colonial educators and civilisers, and how these differences impacted on the form of schooling provided. In particular, the article compares the views of German Lutheran missionaries who established the first Aboriginal school in Adelaide in 1839, and those of Governor George Grey, who instituted changes in the approach taken in Aboriginal education which reflected his own views about ‘civilisation’ and the ‘civilising’ process

Despite recent advances in research on antecedents of social entrepreneurial intentions, founder social identity has rarely been part of the research effort. This paper aims to investigate how different types of founder social identity affect social entrepreneurial intentions (SE intentions).

This study investigates how different types of founder social identity, such as Darwinians, Communitarians and Missionaries, affect SE intentions. Specifically, this study predicts that entrepreneurs with Darwinian identity would be less likely to form SE intentions, while those with Missionary and Communitarian identities would be more prone to form SE intentions. The hypotheses are tested on a sample of 725 individuals recruited using Amazon Mechanical Turk. Most of the hypotheses, except for Communitarian identity, are supported by the data analysis. The results contribute to the literature on founder social identity and SE intentions and demonstrate that founder social identity is one of the important antecedents of social entrepreneurial intentions.

Two of the hypotheses were supported by the results. Specifically, this study found a positive relation between Missionary founder social identity (its locus of self-definition is “Impersonal-We”) and social entrepreneurial intentions. This research also confirms that Darwinian founder social identity (its locus of self-definition is “I”) has a negative impact on social entrepreneurial intentions.

First, a person’s social identity has been largely overlooked in social entrepreneurship intention literature (Bacq and Alt, 2018; Hockerts, 2017; Zaremohzzabieh et al, 2019). The findings provide the empirical evidence that individual-level antecedents, especially one’s membership in a social group (i.e. social identity), exert a significant impact on the formation of SE intentions. Second, among the two types of founder social identity predicted to have a positive influence on SE intentions, only Missionary identity was found to have such a positive impact. The typical Communitarian locus of self-definition of “Personal We,” is less influential than the self-definition of the typical Missionary locus of “Impersonal We.” This might imply that not all types of feelings of belonging to a community have a positive impact on the formation and development of social entrepreneurial intentions. Finally, this study found that Darwinians are less likely to pursue social entrepreneurship although the definition of Darwinians is close to the definition of traditional entrepreneurs (e.g. profit/opportunity seekers). This may signify that the traditional concept of entrepreneurship may not be enough to explain different types of entrepreneurial motivations (e.g. social vs commercial entrepreneurship).

The study discovers a crisis of authority and administration in Catholic mission of Taiwan during 1910 and 1920s. It aims to discover the reasons and the significance of the problem.

The author works on the reports and correspondence of Jean de Guébriant, apostolic visitor of China missions in 1919–1920. He received some reports from the Dominican Prefect Apostolic of Formosa, Clemente Fernandez.

The author discovers a severe problem of authority brought about some conflicts between the Prefect Apostolic Clemente Fernandez, o.p. and some Dominican missionaries in the mission, conflicts reflecting ambiguous status of this prefecture apostolic with regard to not only the Dominican Provincia del Santo Rosario, headquarters of Dominican missions in East Asia, but also the Dominican apostolic vicariate of Southern Fujian in China, and even the Japanese Catholic church, because Taiwan had been conceded to the Japanese empire since 1895 until 1945.

The author has not yet consulted the archives in Propaganda Fide in Vatican circle and in Dominican archives. Still, some questions remain unanswered for lack of related archives. This study calls for further works in the future.

Very few relevant studies are found on the Dominican mission in Taiwan during 1860–1949. This study reveals a serious problem on the structure of Catholic mission due to an unclear status of Taiwan. It reflects, in fact, the delicate situation in ecclesial and political aspects between China, Japan and Spanish missions in Manila, Philippines.