Exgerentes de Artesanías de Colombia.

Compendio de fotografías que ilustran actividades de promoción social para el desarrollo de la artesanía, suscripción de convenios interinstitucionales, eventos feriales, visitas a municipios artesanales tradicionales, entrega de condecoraciones y reconocimientos a las destrezas de los artesanos, inauguración de ferias artesanales que en colaboración con funcionarios de la entidad fueron llevados a cabo por parte de los exgerentes de Artesanías de Colombia: Federico Echeberría Olarte (1968-1972), Graciela Samper de Bermúdez (1972-1984), María Cristina Palau de Angulo (1985-1990), Cecilia Duque Dique (01990-2005) y Paola Andrea Munñoz Jurado (2005-2009). (Herrera Rubio, Neve Enrique)

Imágenes del Claustro de las Aguas, sede de Artesanías de Colombia.

28 hojas ; ilustraciones, fotografías.

Stand de Artesanías de Colombia en feria internacional de Alemania.

9 hojas : ilustraciones, fotografías

Promoción ferial realizada en la Sede Las Aguas de Artesanías de Colombia.

7 hojas : ilustraciones, fotografías

Ferias artesanales realizadas en el Parque Nacional de Bogotá, por Artesanías de Colombia.

13 hojas : ilustraciones, fotografías

Informe Final de actividades relacionadas en el plan de trabajo del contrato interinstitucional suscrito entre Artesanías de Colombia S. A. y la Alcaldía de Palmira, Valle del Cauca.

40 hojas : ilustraciones fotografías.

Informe Final de construcción mapa de oficio.

54 hojas : ilustraciones, gráficas, fotografías.

Talleres de procesos de auto-reconocimiento y diagnóstico de la cadena de valor.

74 hojas : ilustraciones, fotografías.

Compendio fotográfico del informe de producción Alto Medio y Bajo Putumayo.

92 hojas : ilustraciones, fotografías.

Forty years among the Telugus : a history of the mission of the Baptists of Ontario and Quebec, Canada, to the Telegus, South India, 1867-1907 / by John Craig.

http://www.archive.org/details/fortyyearsamongt00craiuoft

Letter to nephew, 10/10/1867

Daniel Avery Whedon's four page letter to nephew, dated October 10, 1867.

Letter to Daniel A. Whedon. New York. April 13, 1867

Handwritten 1867 letter from Daniel D. Whedon to his nephew, Daniel A. Whedon, requesting books.

Letter to nephew, August 9 1867

Hanwritten letter from Daniel Denison Whedon to nephew. Dated 08/09/1867.

Carl H. Kraeling Papers, 1947-1955

This file contains a finding aid for the Carl H. Kraeling Collection. To access the collection, please contact the archivist (asorarch@bu.edu) at the American Schools of Oriental Research, located at Boston University.

The Least of These: American Evangelical Parachurch Missions to the Poor, 1947-2005

This dissertation narrates the historical development of American evangelical missions to the poor from 1947-2005 and analyzes the discourse of its main parachurch proponents, especially World Vision, Compassion International, Food for the Hungry, Samaritan's urse, Sojourners, Evangelicals for Social Action, and the Christian Community Development Association. Although recent scholarship on evangelicalism has been prolific, much of the historical work has focused on earlier periods. Sociological and political scientific scholarship on the postwar period has been attracted mostly to controversies surrounding the Religious Right, leaving evangelicalism's resurgent concern for the poor relatively understudied. This dissertation addresses these lacunae. The study consists of three chronological parts, each marked by a distinctive model of mission to the poor. First, the 1950s were characterized by compassionate charity for individual emergencies, a model that cohered neatly with evangelicalism's individualism and emotionalism. This model should be regarded as the quintessential, bedrock evangelical theory of mission to the poor. It remained strong throughout the entire postwar period. Second, in the 1970s, a strong countercurrent emerged that advocated for penitent protest against structural injustice and underdevelopment. In contrast to the first model, it was distinguished by going against the grain of many aspects of evangelical culture, especially its reflexive patriotism and individualism. Third, in the 1990s, an important movement towards developing potential through hopeful holism gained prominence. Its advocates were confident that their integration of biblical principles with insights from contemporary economic development praxis would contribute to drastic, widespread reductions in poverty. This model signaled a new optimism in evangelicalism's engagement with the broader world. The increasing prominence of missions to the poor within American evangelicalism led to dramatic changes within the movement's worldview: by 2005, evangelicals were mostly unified in their expressed concern for the physical and social needs of the poor, a position that radically reversed their immediate postwar worldview of near-exclusive focus on the spiritual needs of individuals. Nevertheless, missions to the poor also paralleled, reinforced, and hastened the increasing fragmentation of evangelicalism's identity, as each missional model advocated for highly variant approaches to poverty amelioration that were undergirded by diverse sociological, political, and theological assumptions.