Mission politics
in Conflict, politics and proselytism
Abstract only
Get Access to Full Text

You are not authenticated to view the full text of this chapter or article.

manchesterhive requires a subscription or purchase to access the full text of books or journals - to see content that you/your institution should have access to, please log in through your library system or with your personal username and password.

If you are authenticated and think you should have access to this title, please contact your librarian.

Non-subscribers can freely search the site, view abstracts/extracts and download selected front and end matter. 

Access Tokens

If you have an access token for this content, you can redeem this via the link below:

Redeem token

In 1942 Chapman had dreamed of the day when the missionaries would return to find 'a little Church pure as gold and tested in the fire'. The first post-war synod in 1946 was a tetchy affair. Burmese ministers were aggrieved that their wartime exploits had not been recognised. During the early 1950s the additional criteria were tested in a trio of cases in Kachin State. The first involved the Yunnan Tibetan Christian Mission (YTCM). The second case, in April 1951, involved the Roman Catholic Mission in Myitkyina. Unlike their predecessors, post-war missionaries were unburdened with the baggage of colonialism and were more open-minded. 'Buddhist missionaries and communist myrmidons' dissuaded Christian children from attending church on Sundays and unsettled everyone else too. Many important issues were addressed in the 1960 Synod. Methodists in Upper Burma had gained a reputation for their innovative social projects.

Conflict, politics and proselytism

Methodist missionaries in colonial and postcolonial Upper Burma, 1887–1966

INFORMATION

TABLE OF CONTENTS
METRICS

Metrics

All Time Past Year Past 30 Days
Abstract Views 45 19 0
Full Text Views 28 15 0
PDF Downloads 6 2 0
RELATED CONTENT