“Woman's Union Missionary Society of America for Heathen Lands”的意思、由来-开放百科全书

Woman's Union Missionary Society of America for Heathen Lands was organized in 1861 with its headquarters at 41 Bible House, Astor Place, New York City. The first meeting called to consider organizing a society was gathered in a private parlor in New York City on January 9, 1861, and addressed by a returned missionary from Burma. At a subsequent meeting on January l0, the organization was effected, with Sarah Platt Doremus as president.{{sfn|Davy|1891|pp=489-490}} The society's object was to "send out and maintain single women as Bible-readers and teachers, and to raise up native female laborers in heathen lands".{{sfn|Dennis|1902|p=289}}

History

Baptist women were among the leaders in the Woman’s Union Missionary Movement of 1860. In the spring of that year, Ellen Huntley Bullard Mason, wife of Dr. Francis Mason of Burma, took the long journey home expressly to present her plea in person to the American Baptist Missionary Union and the women of the churches. She held numerous conferences with the board of the Missionary Union and other boards, urging them to send out single women as teachers and Bible readers. But they were not yet ready to send “unprotected females” and the efforts in that direction were a failure. But the little group, fired with her enthusiasm, conceived the idea of a non-denominational society patterned after the English organization of 1834, enlisted missionary workers in New York, Brooklyn, and Philadelphia, and in 1861 incorporated the Woman’s Union Missionary Society of America for Heathen Lands. Its platform was the employment of unmarried women to labor among the women of the Orient, all denominations being represented. Its motto was, “O woman, great is thy faith, be it unto thee even as thou wilt.” In courtesy to Mrs. Mason, Toungoo was the field chosen for the first missionaries, and during the first year four native Bible women were employed in Burma, India and China.{{sfn|Grose|1921|p=343}}

The basis of the Society was nondenominational, and ladies from six divisions of the church made up the initial membership. It proposed to send out only single women, and the converts to be gathered would unite with such churches as geography and fellowship made practicable. So, from the first, the Society undertook to be a helper of many denominations, rather than to establish something in its own name.{{sfn|Davy|1891|pp=489-490}}

The original plan was to secure a hundred collectors, who would each be responsible for US$20 for five consecutive years. In 12 months, 100 collectors had pledged, and the subscriptions received amounted to more than $2,000. The Society immediately began to issue a publication, which at first was called " Missionary Crumbs," but with the eighth issue was changed to "Missionary Link". It was a monthly, priced $0.50 per year. One of the original auxiliaries of the "Union" had formed as an independent society in Boston in 1860. Other auxiliaries sprung up, totaling 26 in 1891, and 178 Bands, which were found in 15 different U.S. states and in New Brunswick. A unique feature of this Society was its "Invalids' Auxiliary," to which 91 members were added in 1888, and whose contributions for that year were $100. Up to 1886, the total receipts of the Society were about a $1,000.00. They stood for 1890 at $60,026.88.{{sfn|Davy|1891|pp=489-490}}

The first missionary was sent out in November, 1861, Miss Marstou, to Burma. In July, 1863, Miss Brittan (Episcopalian) went to zenana work in Calcutta. At the end of four years, the Society had 2 missionaries, 7 Bible-women, and another serving in hospitals in Calcutta.{{sfn|Davy|1891|pp=489-490}} In 1890, their force had become 63 missionaries, of whom 4 were physicians. All these women were located in Calcutta, Allahabad, and Kanpur, India; Shanghai, China; and Yokohama, Japan.{{sfn|Davy|1891|pp=489-490}}

It became apparent that one society could not meet all the demands, and so in 1868 the Congregational women withdrew and organized by themselves, then the Presbyterian women in 1869 and 1870, and the Baptist women in 1871.{{sfn|Grose|1921|p=343}}

India

Zenana missions was the strongest feature of this Society's labors from the beginning. In Calcutta, it was known as "The American Doremus Zenana Mission." It included the superintendent (always one of the missionary women); 16 missionaries; 55 native teachers; zenana pupils, 1,000; schools, 50; suburban schools, in Kajpore, 12; and Entally, 2. In Calcutta, there was also an orphanage, with superintendent, zenana teacher, Bible-class teacher, and 112 pupils. The mission had no school-houses in Calcutta, but its 50 schools were taught in rooms which were rented in the houses of Babus. There were 1,500 children in these schools, whose lessons were received behind the purdah. Christian literature for circulation was provided in the zenanas.{{sfn|Davy|1891|pp=489-490}}

The children of the orphanage, all girls, divided their time between study, work, and play. Their ages ranged from 2–18 years. The youngest did not attend school. Those above them were taught and trained for teaching in their vernacular —either Bengali or Hindustani— with a little English besides. The older girls constituted a higher department, and their work was done wholly in English, with one language of the country also. The most advanced of all were put into a normal training-class and study for the entrance examinations of the University of Calcutta. Several of these upper-class girls were suitable candidates for a medical course, and the superintendent hoped to see them trained as physicians. All these girls were also trained in the Bible.{{sfn|Davy|1891|pp=489-490}}

At Allahabad, there was a Superintendent, zenana missionary, 16 missionaries, 6 native assistants, 1,398 pupils, 1,000 in 47 schools, 398 pupils in 320 zenanas.{{sfn|Davy|1891|pp=489-490}}

At Cawnpur, there was a superintendent, zenana missionary, 13 missionaries, 5 native assistants, 968 pupils, 623 in 37 schools, 345 pupils in 184 zenanas. Among the schools is one for high-caste Hindus taught by a Pundita. It contained 38 girls, in 1889, who were learning Bible verses, catechism, and Scripture lessons.{{sfn|Davy|1891|pp=489-490}}

China

In Shanghai, there was a medical missionary, medical assistant, missionary teacher, 5 Chinese teachers, 5 hospital helpers.{{sfn|Davy|1891|pp=489-490}}

The Margaret Williamson Hospital was a stone building. Patients came 15 miles by boat or wheelbarrow to the dispensary, or walked there from 5 to 10 miles on their bound feet. It was open every day except Sundays. Every new patient was registered; and sufficient medicine was given for five or more days. The doctor saw on average 160 in a day, although once, there were 196; and her assistant, the nurse, put up 250 prescriptions in one day. All patients in the hospital were expected, if possible, to pay for their rice. Many could not afford even this. Private patients were also accepted. Work began at 8 A.m. with prayer, and a Bible-class met on Friday evening. The Bridgman Memorial Home contained forty or more girls ages 5–16 years.{{sfn|Davy|1891|pp=489-490}}

Public examinations of the school opened with prayer and a hymn. The girls were not taught English. All were from poor homes, and were trained in sewing, mending, darning, and knitting. They were also taught to wash and iron, and to take turns in the kitchen where they learned cooking. There were several day-schools in the city, numbering 70 or more scholars, who joined the girls from the Home in Sunday-school, and with women also, brought the attendance up to 150-180. The children were drilled in behavior and the Scriptures.{{sfn|Davy|1891|pp=489-490}}

Japan

In Yokohama, the stuff included the superintendent, missionary teacher and evangelist, superintendent of Children's Home, 2 missionary teachers, physician, 6.Japanese teachers, 6 Japanese medical assistants. 21 Bible-women, 140 scholars, 200 in Sunday-school. Seven girls were graduated from the school in the English course in June, 1888. In all, 35 girls had passed the English department up to 1889, some of whom were teaching in mission schools, and others were married to evangelists and pastors. There was a corps of 21 Bible-women, three of them self-supporting. None of them understood English.{{sfn|Davy|1891|pp=489-490}}

References

Bibliography

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