A decolonial reading of the Third Chapter of the Gospel of John in Moffat’s Translation of the Catechism into Setswana (1826) by I.D. Mothoagae

“… The Setswana language is one of the Southern African languages that was “reduced” into a written language through the translation of Christian literature by the London Missionary Society. The introduction of the Setswana spelling book in 1826 epitomised the vernacularisation and standardisation of Setswana. …”
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Yorùbá Coastal Christian Communities: From the Evangelist Band Mission to the Zion and Holy Apostles Communities by Adégbọlá Tolú Adéfì

“…Líjàdú and his Evangelist Band Mission, which represents an African missionary effort of the first generation in the Ikale and Ìlàjẹ areas, and the more recent Zion and Holy Apostles communities that have been established along the coast as independent Christian settlements under local spiritual leaders and kings. …”
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The critique of Gikuyu religion and culture in S.N. Ngubiah's A Curse from God by F. Hale

“… The relationship between missionary Christianity and traditional African cultures was a prominent theme in post-colonial literature during and for many years after the era of decolonisation. …”
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¿Cómo se duerme a un bebé en la Amazonía? Apropiación del villancico chachapoyano Niño Manuelito como canto de cuna en varios grupos de la red Ucayali-Amazonas by Alejandro Prieto Mendoza

“…I propose that the carol Niño Manuelito circulated in the Ucayali-Amazonas network due to Franciscan missionary work and forced migrations during the first rubber boom (1879-1912); in turn, the melody was reinterpreted as a lullaby and then spread throughout this river network and adapted to the characteristics of the song present in the region. …”
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From Mission to Church: Nature, Spatiality, and Catholicism in Kikwit (DRC) by Mick Feyaerts

“…Moreover, the research suggests that the Catholic Church’s transformation from a missionary institution to a (more or less) independent Church in Kikwit relied heavily on nature because it allowed further development of both the apostolic and contemplative functions of the Church.…”
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Henri Bergson et les conservateurs espagnols (1907-1940)/I by Camille Lacau Saint-Guily

“…The philosopher Henri Bergson, a very strong intellectual authority in his country between 1900 and 1920, enlisted as a missionary of the Allied cause in the world. This diplomatic engagement increases the effect of religious rejection, as a Catholic "modernist", since 1907, he must face a political backlash. …”
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Waaihoek se N.G. sendinggemeente in Bloemfontein: 1891-1903 by R. M. Britz

“…In 1895, the Waaihoek church, which was related to the (white) Dutch Reformed congregation of Bloemfontein, obtained a religious teacher, who was eventually ordained as missionary in 1897. Tension grew within the congregation because of the influx of black Basotho people who neither understood Dutch nor had the culture of the initial “Coloured” (brown) members. …”
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Social and Cultural Integration: A Discourse Analysis of Islamic Themes in the Basis Magazine, 1998–2000 by Rhoma Dwi Aria Yuliantri

“…This research aims to understand why Basis, with its Catholic missionary vision and spirit, embraced Islamic themes during the 1998–2000 period and to what extent these Islamic and Islamic-themed articles reflect the journal's mission of interreligious dialogue in response to the "cultural freedom" of the Reform Era. …”
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Foreign Policy Niche of Small States: The Problem of Choice (The Case of Baltic States) by V. A. Smirnov

“…The following research inference is made: by means of conflict model which is being realized within external political niche ("gate-keeper" and "missionary" types) political elite of the Baltic states gain additional resources in the middle-term perspective. …”
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