2005
DOI: 10.3998/mpub.93538
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Missionary Tropics

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Cited by 89 publications
(17 citation statements)
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“…Discernment is conscious and cautious in exploring the needs and expectations of the inclusive subject. For geographies of inclusion, discernment is not myopically driven by conversions (Osuri, 2012) but rather by acknowledging the plurality of religions, traditions and ways of being (Zupanov, 2005) or the heterogeneity of Indigenous peoples. Remembering and forgetting are implicated through inclusion and exclusion for deep bonding and healing deep wounding (Pio, 2020; Pio & Essers, 2013; Pio & Waddock, 2020; Priola et al, 2018; Sabharwal, 2014).…”
Section: Discussionmentioning
confidence: 99%
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“…Discernment is conscious and cautious in exploring the needs and expectations of the inclusive subject. For geographies of inclusion, discernment is not myopically driven by conversions (Osuri, 2012) but rather by acknowledging the plurality of religions, traditions and ways of being (Zupanov, 2005) or the heterogeneity of Indigenous peoples. Remembering and forgetting are implicated through inclusion and exclusion for deep bonding and healing deep wounding (Pio, 2020; Pio & Essers, 2013; Pio & Waddock, 2020; Priola et al, 2018; Sabharwal, 2014).…”
Section: Discussionmentioning
confidence: 99%
“…Since the 16th century, Jesuits have been a continuing presence in various parts of the world, including India. In fact, these men were one of the ‘most mobile and the most religious specialists’ (Zupanov, 2005: 2).…”
Section: Framing Geographies Of Inclusionmentioning
confidence: 99%
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“…By the beginning of the 17th century, identifying Brahmans as the descendants of Abraham was quite common'. 22 The second European initiator of this Islamic insight into Hinduism was Guillaume Postel with his treatise De originibus, published in Basel in 1553. The later Jesuit pioneers of the Indianisation of Christianity enthusiastically supported this erroneous idea.…”
Section: Ines žUpanov Adds Thatmentioning
confidence: 99%
“…20 No que se refere especificamente ao apostolado na América portuguesa e na espanhola, é preciso considerar que os missionários se defrontaram com questões que tiveram de ser resolvidas localmente, e que deste processo de contato resultaram alterações em suas concepções teológicas e científicas -com as quais, seguramente, entraram em contato durante seu período de formação -, que não puderam escapar à efervescência do contato, como proposto por Zupanov. 21 Pode-se, assim, pensar que muitos jesuítas estiveram bem "longe da imagem estereotipada e triunfal do jesuíta-erudito", que difundiu pelo mundo "as últimas novidades da ciência européia", estando muito mais próximos do "missionário típico", que precisava enfrentar "os problemas concretos da alteridade, da conversão e da própria construção dos impérios com o material que tinha efetivamente à sua disposição". 22 Este aspecto é também ressaltado por Millones Figueroa e Ledezma, para quem, apesar de a Historia Natural y moral de las Índias, de José de Acosta (1590) expressar com clareza "el benefício de la escritura naturalista" e ser um modelo a ser seguido, las experiencias de cada jesuíta fueron muy distintas, y quienes se aventuararon en la escritura tenían muchas veces una geografia, flora y fauna nueva que presentar, explicaciones que proponer (...) y, acaso lo más importante, dirigir el placer y la admiración hacia la alabanza de Dios.…”
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