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Kynan Gentry

had better luck in his dealings with the Church Missionary Society (CMS), which, helped by the presentation of a sizeable cheque, parted with the letters and journals of Samuel Marsden and of other early CMS missionaries in New Zealand. 48 In the absence of a suitable repository in New Zealand these went into storage in the basement of the General Assembly Library, where, Hocken worried, they would inevitably suffer

in History, heritage, and colonialism
Bringing Africa to the Scottish public
Bryan S. Glass

to the British government, who were also closely associated with the Church missionary societies and schools, maintained a voice through the Local Natives Council. 27 A group of several thousand squatters who had been evicted from the White Highlands and settled in Olenguruone radicalised the Kikuyu practice of oathing in 1943 as they were being threatened with another

in Scotland, empire and decolonisation in the twentieth century
Zoë Laidlaw

colonies Buxton had correspondents and friends – clergy, missionaries, administrators and humanitarian settlers – who provided valuable information for his various metropolitan campaigns. Missionary society headquarters were also based in Britain. Most British societies – the Church Missionary Society (CMS), the LMS, the Wesleyan Methodist Missionary Society (WMMS

in Colonial connections, 1815–45
Joseph Hardwick

pass responsibility for finding future clergy on to others. The SPG remained an important institution, but as Hilary Carey and others have pointed out, the 1830s also saw the appearance of a number of new evangelical mission societies: the Colonial Church Society (CCS) (it was established in 1835 out of an earlier society, the Western Australian Church Missionary Society) was perhaps the most notable and successful

in An Anglican British World
Joseph Hardwick

, September 2011 . 139 Carey, God’s Empire , p. 161. 140 First Report of the Australian Church Missionary Society (London, 1835), p. 4. 141 LMA, Commonwealth and Continental Church Society

in An Anglican British World
Abstract only
The veil as technology of illumination
Niharika Dinkar

Jones’ relying upon his authoritative scholarship adapting them into popular histories of India. His writings were in fact widely embraced, as evidenced by the fact that Samuel Taylor Coleridge Four acts of seeing copied a passage from Maurice’s accounts of the icy caves of Kashmir (probably Amarnath) from History of Hindostan for his definitive Romantic poem, Kubla Khan (1816).70 Bacon himself was a devout Christian and founding member of the Eclectic Society (later the Church Missionary Society) who likely sympathised with Maurice’s views about Orientalist

in Empires of light
Jago Morrison

correspondence between himself and the protagonist. When Odili attends a literary exhibition, for example, Achebe has him confide an ambition ‘to write a novel about the coming of the first white men to my district’ (MP, 58). While the author’s own father was a catechist for the Church Missionary Society, striving to convert the Igbo heathen to the white man’s religion, Odili’s father is a former District Interpreter, one of the more privileged native positions established by the British in their efforts to govern their restive colonial subjects. In an early scene recalling

in Chinua Achebe
Abstract only
Africa, imperialism, and anthropology
Helen Tilley

anthropology see Penny 2003; Zimmerman 2001. 44 There are presumably a large number of examples from the interwar period and onwards; for a fascinating earlier example one might consider the relationship between Sir Apolo Kagwa (1864?–1927), Katikkiro [king] of the Baganda, and John Roscoe (1861–1932) of the Church Missionary Society and

in Ordering Africa
Satadru Sen

administrators and educators who took an active interest in promoting athleticism among Indians were often the most direct in their criticisms of Indian masculinity. Harris liked to describe Indians as “effete,” “supine,” and “lazy.” 34 C. E. Tyndale-Biscoe, the principal of the Church Missionary Society’s school in Srinagar, described his efforts to get his students to take up football, cricket, boxing, swimming and boating as “putting backbone into jellyfish.” 35 Others – especially those who worked with the children of the

in Migrant races
Chloe Campbell

, 1936–38), the Archbishop of Canterbury, the Church Missionary Society, the Church of Scotland Mission, the Society of Friends, the Anti-Slavery and Aborigines Protection Society and the Negro Welfare Association. 79 Therefore the campaign by the Kenyan eugenicists in Britain occurred at a time when the settler treatment of Africans in Kenya was a live issue in the metropole. The Colonial Office had

in Race and empire