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Anandi Ramamurthy

as the Bishop of Niger. This marked the high point of Africans being promoted to positions of leadership in the church and reflected the Church Missionary Society (CMS) policy under the leadership of Henry Venn of establishing a ‘native’ church on the Niger run by African missionaries. The all-African Niger Mission was seen not simply as a means of Christian conversion, but as ‘a training-ground in

in Imperial persuaders
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Ronald Hyam

. Lady Cook, wife of a famous Church Missionary Society doctor, Sir Albert Cook, pioneered African women’s nursing in Uganda. Mother Kevin (born Teresa Kearney in Ireland in 1875), a Franciscan nun, spent fifty-one years in Uganda, opening fifteen convents (each complete with chapel, school and hospital), together with a model leprosarium, a senior girls’ secondary school and a training school for

in Empire and sexuality
Ronald Hyam

. Missionaries soon aimed to send their offspring back to Britain for their education, in order to reduce their ‘premature’ exposure to sex. 49 There were sexual problems to trouble the founder of the Church Missionary Society New Zealand mission (1814), Samuel Marsden. At the Bay of Islands in the 1820s, he found the Rev. Thomas Kendall had been living for some years openly with a native girl, Tungaroa, the

in Empire and sexuality
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Archaeology, anthropology and women in museums
Kate Hill

Newcastle 2006), p. 329. 21 T. O. Beidelman, ‘Altruism and domesticity: images of missionising women among the Church Missionary Society in nineteenth-century East Africa’, in Mary Taylor Huber and Nancy C. Lutkehaus (eds), Gendered Missions:  Men and Women in Missionary Discourse and Practice (Ann Arbor, MI:  University of Michigan Press 1999); Delia Davin, ‘British women missionaries in nineteenth-century China’, Women’s History Review 1: 2 (1992), pp. 257–271. 22 Inbal Livne, ‘The many purposes of missionary work: Annie Royle Taylor as missionary, travel writer

in Women and Museums, 1850–1914
Will Jackson

. 108 Jocelyn Murray, ‘The Church Missionary Society and the female circumcision issue in Kenya’, Journal of Religion in Africa , 8 ( 1976 ), 92–104; Robert L. Tignor, The Colonial Transformation of Kenya: the Kamba, Kikuyu and Maasai from 1900 to 1939 (Princeton: Princeton University Press, 1976), pp. 235–54; Lynn Thomas, ‘Imperial Concerns and

in Madness and marginality
The War Memorial Museum, Auckland
John M. MacKenzie

, ibid. 23 William Colenso (1811–99) arrived in New Zealand in 1834 to run a printing press for the Church Missionary Society at Paihia in the Bay of Islands. He printed biblical translations in Maori and a translation of the Treaty of Waitangi. He met Darwin on his visit to the Bay of Islands and became a

in Museums and empire
Anna Bocking-Welch

Pedersen, ‘The maternalist moment’, 201. See also John Stuart, ‘Overseas mission, voluntary service and aid to Africa: Max Warren, the Church Missionary Society and Kenya, 1945–63’, The Journal of Imperial and Commonwealth History , 3 (2008), 527–43; R. P. Neumann, ‘The post-war conservation boom in British colonial Africa’, Environmental History , 7:1 (2007), 37. 26 Cooper, Africa Since 1940 , p. 31; Hodge, Triumph of the Expert , p

in British civic society at the end of empire
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Gareth Atkins, Shinjini Das, and Brian H. Murray

Missionary Society (1792) led the way, being followed by the London Missionary Society (1795), Church Missionary Society (1799), American Board of Commissioners for Foreign Missions (1810) and, linked to these, the Basel Evangelische Missionsgesellschaft (1815). 18 One result was a change in the centre of gravity. Whereas in the eighteenth century globetrotting Danish or German Lutherans trained at the Halle Frankesche Stiftungen were employed even by Anglican societies to fill manpower shortages, by the mid

in Chosen peoples
Tim Allender

William Carey’s Serampore mission in Bengal had begun admitting Indian girls in 1816. 47 The very small European population made it difficult for early missionary enterprises to attempt to gain a broader foothold on the subcontinent. However, new agency from abroad after 1813, particularly via the evangelical, low church, Church Missionary Society (CMS), still attempted to impose a new agenda on India: an

in Learning femininity in colonial India, 1820–1932
Tim Allender

, June 1, 1869 (RHL) SPG D31 f. 603. 88 Baptist Annual Zenana Report, 1882 (AL). 89 J. Deed (ed.), Church Work: Mission Life (London, Wells, Gardner & Darton & Co., 1885 ), p. 374 British Library (BL); E. Stock The History of the Church Missionary

in Learning femininity in colonial India, 1820–1932