Abstract
Since the late nineteenth century, women increasingly participated in the mission venture of the Catholic Church. Moving across national and continental boundaries for religious reasons, missionary nuns opened up spheres of religious service that had been gendered male in Catholic tradition and associated with clerical authority. Attempting to proselytize non-western women and children mostly in the capacity of teachers and nurses, they also managed to enter new work arenas. Still, it was only in the second half of the twentieth century and after major religious and political events (beginning decolonization, Vatican II) that western women’s congregations opened their institutions for those women they had come to convert and gradually started to redefine their vision of mission, committing themselves to an active concern with ethnic diversity and cross-cultural collaboration.
This chapter examines the relationship between feminism and migration through the example of an originally German congregation of missionary nuns, which created a network of branches across five continents already in the nineteenth century and nowadays operates in 46 countries worldwide. On the basis of the nuns’ mission in Papua New Guinea from 1899 to date, the study discusses women’s congregations as spaces for feminine self-assertion, collective action and social support. Moreover, it scrutinizes the uneven path of religious politics and practices in the cause of the twentieth century and addresses issues of mobility, exclusion/inclusion and empowerment.
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- 1.
This chapter is based on archival work conducted in the Servants of the Holy Spirit’s historical archives in Rome, Stockerau (Austria) and Steyl (Netherlands). I would like to express my gratitude to all responsible archivists for their friendly assistance, support and hospitality during my extended visits. All unpublished materials cited are filed in the congregation’s general archive in Rome. Translations from German are my own. I also thank the editor for her insightful comments on earlier drafts of this chapter.
- 2.
The congregation’s New Guinean mission field at first concentrated on the part of the mainland that formed part of the German colony “Deutsch Neu-Guinea.” In 1920, the colony became a League of Nations mandated territory of Australia. Papua New Guinea gained full independence in 1975.
- 3.
According to the first constitution of the congregation issued by its founder, Janssen, the primary purpose of the nuns was to support the priests through prayers and works (Soete 1953, 19).
- 4.
This can be observed well in 1910, when a document was issued that codified the relationship between nuns and priests. Accordingly, the nuns were responsible to the ecclesiastical head of the prefecture as well as they had to consult the priests in charge concerning all questions of missionary practice. Their internal affairs (e.g. the training and place of action of the single nuns), however, should be decided by their own leading committee (See Über das Verhältnis der ehrwürdigen Schwestern zur Mission und unserer Kongregation S.V.D. In Arch.Gen.SSpS SVD– SSpS. Gründerzeit 0006.1 SVD-SSpS 1909–1911, 29).
- 5.
See Eberhard Limbrock to Arnold Janssen, 19.5.1906. (Alt 2001, 342–343).
- 6.
See Eberhard Limbrock to Arnold Janssen, 19.5.1906. (Alt 2001, 343).
- 7.
For example, Sister Hermengilde Simbürger (1891–1934), a teacher, managed several indigenous languages and even translated parts of the bible (See Arch.Gen.SSpS PNG 6201 Korrespondenz 1911–1975. Sister Hermengilde Simbürger 27.12.1924 and 5.9.1926).
- 8.
During her years of training to become a nurse in the congregation’s hospital in Haan (Netherlands), Sister Arildis Engelbrecht (1903–1943) stated in a letter to her relatives that sick-nursing had become the “entire world” to her. After her arrival to New Guinea in 1931, she explicitly referred to medical work as her “profession” and expressed considerable pride about her medical achievements (See Arch.Gen.SSpS 6204 SSpS Briefe. Briefe von Schwester Arildis Engelbrecht an ihre Familie; i.e. 16.11.1930).
- 9.
See Arch.Gen.SSpS PNG 6201 Korrespondenz 1911–1975. Father Andreas Puff 7.4.1922.
- 10.
Huber and Lutkehaus (1999, 7) call this “one of the many ironies of colonialism,” namely that the “the same enterprise that aimed to dignify and liberate their subjects could also contribute to their denigration and dependence.”
- 11.
Anthropologists suggest that missionaries built the base for the enduring disadvantage of indigenous women in education (Lyons Johnson 1993, 185).
- 12.
See Arch.Gen.SSpS 100 General chapter 5 1960, 5–1002. Protokoll, 72.
- 13.
See Arch.Gen.SSpS 100 General chapter 4 1948, 4–1002. Allgemeiner Bericht über die äußere Entwicklung der Genossenschaft 1934–1948, 1–4.
- 14.
See the list of nuns in Coles and Mihalic (1999, 49–56).
- 15.
Still in the 1950s, a second indigenous congregation, the Sisters of St. Therese, was established in Madang close to the Servants of the Holy Spirit’s New Guinean headquarters in Alexishafen.
- 16.
See Arch.Gen.SSpS 100 General chapter 1960 5 1960, 5–1002. Berichte Provinzen/Regionen, Berichterstattung an das fünfte Generalkapitel der Dienerinnen des Heiligen Geistes. Holy Ghost convent Alexishafen Madang Region Neu Guinea, 3.
- 17.
See Arch.Gen.SSpS PNG Chronicles. Timbunke, November 1969.
- 18.
See Arch.Gen.SSpS PNG Chronicles. Alexishafen, 29.3.1992.
- 19.
The chronicler recorded the event and mentioned it in the local Catholic newspaper.
- 20.
See Sepik nun is first PNG missionary to Ghana. In Wantok 1315 /94, 11 August 1994.
- 21.
See Missionary Sisters Servants of the Holy Spirit (2002a).
- 22.
See Missionary Sisters Servants of the Holy Spirit (2002b).
- 23.
- 24.
See Session 9. Open Session. Arch.Gen.SSpS PNG 6106 Province chronicles. Prophetic women in mission 2002.
- 25.
See Session 9. Open Session. Arch.Gen.SSpS PNG 6106 Province chronicles. Prophetic women in mission 2002.
- 26.
See Missionary Sisters Servants of the Holy Spirit (2002b).
- 27.
Remarks like this can be found in the regular annual reports that record the return of the nuns to their home province.
- 28.
For example, Sr. Bernadette, the author of the theological study quoted earlier, is a Ghanaian nun who left Ghana for Rome in 2003. In Rome, she stayed with the Servants of the Holy Spirit’s local community and studied biblical theology at the Pontifical University of St. Thomas Aquinas in Urbe Anglicum.
- 29.
See Missionary Sisters Servants of the Holy Spirit (2002a).
- 30.
According to the list of sisters dating from December 31, 2009, nuns of the following nationalities resided in Papua New Guinea: Nationals (27), German (13), Polish (6), Indonesian (5), Italian (4), Austrian (3), Indian (3), USA (3), Timor (2), Bolivian (1), Filipino (1), Dutch (1), Slovakian (1) and Argentinean (1). See Arch.Gen.SSpS.Papua New Guinea: List of sisters in various communities December 31st 2009, courtesy of the archivist in Rome.
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Stornig, K. (2012). ‘Sister Agnes was to go to Ghana in Africa!’ Catholic Nuns and Migration. In: Bonifacio, G. (eds) Feminism and Migration. International Perspectives on Migration, vol 1. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-2831-8_14
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