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This volume is the most comprehensive bibliography of purely biographical material written by Americans. It covers every possible field of life but, by design, excludes autobiographies, diaries, and journals.
The stereotype of the woman missionary has ranged from that of the longsuffering wife, characterized by the epitaph Died, given over to hospitality, to that of the spinster in her unstylish dress and wire-rimmed glasses, alone somewhere for thirty years teaching heathen children. Like all caricatures, those of the exhausted wife and frustrated old maid carry some truth: the underlying message of the sterotypes is that missionary women were perceived as marginal to the central tasks of mission. Rather than being remembered for preaching the gospel, the quintessential male task, missionary women were noted for meeting human needs and helping others, sacrificing themselves without plan or reason, all for the sake of bringing the world to Jesus Christ.Historical evidence, however, gives lie to the truism that women missionaries were and are doers but not thinkers, reactive secondary figures rather than proactive primary ones. The first American women to serve as foreign missionaries in 1812 were among the best-educated women of their time. Although barred from obtaining the college education or ministerial credentials of their husbands, the early missionary wives had read their Jonathan Edwards and Samuel Hopkins. Not only did they go abroad with particular theologies to share, but their identities as women caused them to develop gender-based mission theories. Early nineteenth-century women seldom wrote theologies of mission, but they wrote letters and kept journals that reveal a thought world and set of assumptions about women's roles in the missionary task. The activities of missionary wives were not random: they were part of a mission strategy that gave women a particular role inthe advancement of the reign of God.By moving from mission field to mission field in chronological order of missionary presence, Robert charts missiological developments as they took place in dialogue with the urgent context of the day. Each case study marks the beginning of the mission theory. Baptist women in Burma, for example, are only considered in their first decades there and are not traced into the present. Robert believes that at this early stage of research into women's mission theory, integrity and analysis lies more in a succession of contextualized case studies than in gross generalizations.
Compiled and annotated by David W. Forbes Volume 3 comprises entries recording the last years of the rule of Kamehameha III, the reigns of Kamehameha IV, Kamehameha V, and Lunalilo, and the first seven years of the Kalakaua era. During this period government was firmly established as a constitutional monarchy; the 1864 constitution of Kamehameha V increased the power of the monarch and remained in effect until 1887. Following the successful negotiation by the Kalakaua government of a reciprocity treaty with the United States in 1875, Hawai'i experienced great prosperity. At the same time, however, it came under increasing economic and social domination by American interests. As in the first two volumes, all books, pamphlets, single-sheet publications, and significant periodical articles have been included. Extensive annotations describe the more than 1,200 works listed, and the exact title, date of publication, size of the volume, collation of pages, number and type of plates and maps, references, and location of copies are given for each publication.