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Meeting Esther Roper
Sonja Tiernan

begin work at a young age. Edward’s father, Thomas Roper, was a labourer and later a watchman in a local factory. Edward’s three sisters became cotton weavers in Manchester and his younger brother trained as a glass blower.16 Edward worked hard to achieve middle-class respectability as a Church of England Minister. He received this opportunity through his commitment to a local Sunday-school, St Jude’s in Manchester. When the Church Missionary Society (CMS) appealed for missionaries in the Juvenile Instructor magazine, Edward put himself forward. His life took an

in Eva Gore-Booth
Towards a non-recuperative history
Jane Haggis

century. One writer calculated that in 1879 there were no more than 400 single women serving in the entire foreign mission field (covering the Protestant missions from Britain, the USA and Europe), 25 yet in the seven years 1887–1894, the Church Missionary Society alone sent 214 women overseas as ‘lady missionaries’. 26 This chronology of the

in Gender and imperialism
Queen Victoria in contact zone dialogues in western Canada
Sarah Carter

Saulteaux would have been aware that Victoria had replaced her uncle on the throne in 1837 through Hudson’s Bay Company (HBC) and missionary contacts. The Anglican Church Missionary Society (CMS), active at Red River and among the Saulteaux, promoted dutiful respect for the Queen, their ‘Great Mother’, who protected the Church. 35 Missionaries claimed that their converts prayed for

in Mistress of everything
Liberated Africans at Sierra Leone in the early era of slave-trade suppression
Emma Christopher

Africans to the colony’s villages and used the Church Missionary Society to further his vision of creating a Christian, ‘civilised’ peasantry. 9 In 1813, authorities in Sierra Leone conducted a census. It provides considerable insight into how these policies played out in the first six years of the liberated Africans’ story. It is an incomplete list, as the fate of the 4

in The suppression of the Atlantic slave trade
Panikos Panayi

. Table 5.1 Nationality of the wives of German-born missionaries employed by the Church Missionary Society Nationality British German Other European Not given

in The Germans in India
The pastoral responses of the Irish churches to emigration
Sarah Roddy

awaiting revival.14 With the sesquicentenary of the society’s formation approaching, revival came. In its train came the establishment of the Colonial Church and School Society, the emigrant-related offshoot of the more evangelical Anglican Hibernian Church Missionary Society. At around the same time, in 1848, the Presbyterian Church founded its own Colonial Mission. Meanwhile the Catholic Church had seen the establishment of an Irish branch of the Paris-based Association for the Propagation of the Faith (A.P.F.) in 1838, and of All Hallows College of Missionary

in Population, providence and empire
Hilary M. Carey

Society (1792), the London Missionary Society (1795), and the Society for Missions to Africa and the East, later the Church Missionary Society (1799). Unlike the SPG or the SPCK, these new societies were focused on foreign rather than colonial missions, though both the Baptist and Wesleyan Methodist Missionary Societies continued the older tradition of sending out missionaries to Christian colonists

in Empire, migration and identity in the British world
Changing images of the New Zealand Maori in the nineteenth century
Malcolm Nicolson

explicitly acknowledges that the purpose of his publishing an account of his observations in New Zealand is to provide support, financial and political, for missionary activity. The profits from his book are to go to the Church Missionary Society ‘for the immediate extension of their work in New Zealand’. 45 The book’s preface is addressed to Lord Glenelg, Secretary of State for the Colonies. His Lordship

in Imperial medicine and indigenous societies
New Zealand’s Maori King movement and its relationship with the British monarchy
Vincent O’Malley

.d., enclosed in William Yate to Church Missionary Society, 16 November 1831, Great Britain Parliamentary Papers (GBPP), 1840 (238), p. 7; Lord Viscount Goderich to the Chiefs of New Zealand, 14 June 1832, GBPP, 1840 (238), pp. 7–8. 7 On the Treaty, see Claudia Orange, The Treaty of Waitangi (Wellington: Allen & Unwin/Port Nicholson

in Crowns and colonies
Open Access (free)
Postcolonial governance and the policing of family
Author: Joe Turner

Bordering intimacy is a study of how borders and dominant forms of intimacy, such as family, are central to the governance of postcolonial states such as Britain. The book explores the connected history between contemporary border regimes and the policing of family with the role of borders under European and British empires. Building upon postcolonial, decolonial and black feminist theory, the investigation centres on how colonial bordering is remade in contemporary Britain through appeals to protect, sustain and make family life. Not only was family central to the making of colonial racism but claims to family continue to remake, shore up but also hide the organisation of racialised violence in liberal states. Drawing on historical investigations, the book investigates the continuity of colonial rule in numerous areas of contemporary government – family visa regimes, the policing of sham marriages, counterterror strategies, deprivation of citizenship, policing tactics, integration policy. In doing this, the book re-theorises how we think of the connection between liberal government, race, family, borders and empire. In using Britain as a case, this opens up further insights into the international/global circulations of liberal empire and its relationship to violence.