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Zenana encounters in nineteenth-century Bengal
Indrani Sen

of writing upon which we shall focus later, taking up two evangelical novels for discussion. From mid-century onwards, there was an enhanced curiosity about life behind the purdah; ‘What is a zenana?’ was being ‘constantly asked by those who are being aroused to sympathy for their Hindu sisters’, pointed out Mrs Mary Weitbrecht of the Church Missionary Society who

in Gendered transactions
Emily J. Manktelow

London, single men were not sent to the South Seas again, and in 1809 the LMS sent out ‘four pious women’ who were to live in Port Jackson under the protection of Church Missionary Society agent Rev. Samuel Marsden. ‘The single Brethren at Taheite [ sic ], who wish to change their condition, will, probably, visit them at that place; and should they marry, the Mission will probably derive much stability and encouragement from that measure.’ 46 Not only had intermarriage as an ideal failed to materialise in the context of the

in Missionary families
Jago Morrison

Victoria, Queen of England’, he describes the experience of being raised in the orbit of the Church Missionary Society, who regarded the society around them as primitive and worthless. As a boy, he grew up in a condi- Morrison_Achebe.indd 57 26/05/2014 12:03 58  Chinua Achebe tion of estrangement from traditional culture, reading works of European literature and regarding Western inventions, such as the motor car, as the height of sophistication. Later, when he came to re-evaluate that legacy, he describes the writing of his first novel Things Fall Apart as ‘an act of

in Chinua Achebe
A. Martin Wainwright

. The Church of England’s Church Missionary Society (CMS) played a leading role in establishing the Home, as did the royal family and the recently converted Duleep Singh, Maharaja of Punjab, who contributed £200 and £500 respectively to start up the project. The Wesleyans and Baptists also made donations. The board of directors governing the Home consisted of the representatives of

in ‘The better class’ of Indians
Anna Bocking-Welch

organisation with imperial legacies in ways that required careful attention and negotiation. While Christian Aid was happy to claim experience based on a long history of missionary work, in practice it often worked to differentiate itself from the contemporary missionary movement, particularly as the idea of the overseas mission became increasingly difficult to justify. In 1957 Max Warren, General Secretary of the Church Missionary Society, warned that much was said ‘about foreign missions being a form of cultural or even spiritual imperialism’ and many

in British civic society at the end of empire
Panikos Panayi

Franckeschen Stiftungen in Halle. Furthermore, some German missionaries worked for English groups, meaning that information survives about them in, for example, the archive of the Church Missionary Society (CMS) at the Cadbury Library at Birmingham University. While these archival sources do not quite represent the tip of the iceberg, they form just one element of the mass of material which the German

in The Germans in India
Race, imperialism and the historic city
Emma Robertson

books for the Clifton Association of the Church Missionary Society (meeting between 1879 and 1913) record members’ donations in 1908 towards a ‘zenana mission’. 130 Women could become still more directly involved in missionary activity through membership of the York women’s branch of the Church Missionary Society, or the Mothers’ Union, though from the available sources it has been impossible to

in Chocolate, women and empire
Silvia Salvatici

America and South Africa. In the context of this process of expanding imperial borders, missionary action took on an increasingly important role in connecting the home country and the colonies on the anti-slavery question. The organisations in the metropolises – such as the Nonconformist Baptist Missionary Society, London Missionary Society and Church Missionary Society, all founded in the 1790s – gathered information from different continents and became locations for the promotion of a more general debate on the suffering of others and on the moral duty to put the

in A history of humanitarianism, 1755–1989
Silvia Salvatici

– missionary programmes. For example, in Britain, eighteenth-century evangelical revivalism was the impulse that founded the Baptist Missionary Society (1792), the London Missionary Society (1795) and the Church Missionary Society (1799). These organisations were formed in relation with the abolitionist movement and followed the example of the Abolition Society: some of their founders were well known anti-slavery advocates and they tried to pressure institutions to gain their support. At the same time, the new societies were closely connected to the preexisting religious

in A history of humanitarianism, 1755–1989
Abstract only
Second-generation missionaries
Emily J. Manktelow

Johann Handt of the Church Missionary Society in 1832). Indeed, six of these forty-five male second-generation missionaries married the daughters of missionaries themselves. The missionary that Ann Moffat married, Jean Fredoux, worked for the Paris Missionary Society, and while one of their daughters became a LMS missionary, at least one other (and possibly two) joined an alternative society. Many of the children who have appeared within these pages became school teachers (including George Barker’s eldest daughters) and pastors

in Missionary families