Die Ostindische Kompanie, ihre Geschichte und die Resultate ihres Wirkens (German Edition)

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Die vegetarische Lebensweise dagegen war nicht nur eine moralische Frage, sondern auch ein soziales Distinktionsmerkmal. Dies war im Da schickt ihn Pater Martin nach Madura: In den meisten bisher zitierten Texten im Neuen Welt-Bott wurde eine Anpassung an die indischen Sitten thematisiert, doch wie am letzten Beispiel deutlich wurde, gab es nicht die eine Form indischer Sitten, sondern diese waren sozial differenziert.

Da die Hauptzielgruppe der Jesuitenmission auch in Indien in den Eliten bestand, wurde auf sie das besondere Augenmerk gerichtet. Ihre Sitten wurden angenommen und von ihnen wollten die Missionare als sozial gleichrangig anerkannt werden. Peter Martin beschrieb, wie er bei einer Reise durch ein Paria-Dorf kam. Das zumindest Martin dies als Problem ansah, zeigt seine Bemerkung: Vielmehr zeigt sich Zustimmung zu dieser Gesellschaftsorganisation und Lebensweise. In diese Richtung argumentierte zum Beispiel Pater Mauduit, der schrieb: Nobili selbst war adliger Herkunft gewesen. Doch es gibt auch andere Interpretationen: Die historisch arbeitende Ethnologin Susan Bayly interpretiert diese Quellen deshalb etwas anders.

Sie kann auch als erfolgreiche Integration in die Gastgemeinschaft verstanden werden.

Britische Ostindien-Kompanie - WikiVividly

Susan Bayly interpretiert das hier entstehende Christentum als ein assimiliertes, das nicht mehr als etwas Fremdes — "no longer just the faith of the 'parangi kulam'" — verstanden wurde. Er konnte auf Vorbilder verweisen: An einer Stelle wird vom Vorwurf gegen einen Jesuitenpater berichtet, er benutze Alkohol bei seinen Riten. In der Selbstwahrnehmung der Jesuiten sah dies anders aus. Pierre Martin zitiert in einem seiner Briefe den Missionsheiligen Franz Xaver, schon dieser habe sich beklagt, wie schwer es sei, die Inder zu missionieren: Die zweite Grenze war moralischer Art.

Die erste und die zweite Grenze hingen zusammen, sie symbolisierten aber auch die dritte, die soziale Grenze. Ihre kulturell und sozial angepassten Praktiken wurden von vielen als zu weitgehend, als nicht mehr orthodox katholisch angesehen. Postcards from the Harem: Palmira Johnson Brummett Hg. The 'Book' of Travels: Genre, Ethnology, and Pilgrimage, , Leiden , , besonders: Katharinen , , hier: Der Neue Welt-Bott wie Anm.

A manifesto, Cambridge u. Wilde Frauen, fremde Welten. Kolonisierungsgeschichten aus Amerika, Reinbek bei Hamburg Aber auch die unterschiedliche Bewertung der jesuitischen Missionsstrategie in den Eingangsbeispielen deutet darauf hin. The Multidimensional Text, Ann Arbor , besonders: Geschlecht und transkulturelle Perspektiven, in: Transkulturelle und transnationale Perspektiven. Jahrhundert, Wiesbaden , ; sowie J. Jesuit Letters and Indian History, , Oxford , Chariots of the God's: Riding the Line between Hindu and Christian, in: Jesuit Letters wie Anm. Auch Leibniz bezog sich auf ihn.

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