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Panikos Panayi

-Tiné, eds, Colonial Switzerland: Rethinking Colonialism from the Margins (Basingstoke, 2015 ). 22 Eugene Stock, The History of the Church Missionary Society: Its Environment, its Men and its Work , four volumes (London, 1899–1916). 23 Tamson

in The Germans in India
David Hardiman

. 19 J. Howard Cook, ‘Impressions on a Secretarial Visit to India’, Conquest by Healing , 12:3 (September 1935), 73–4. 20 Gordon Hewitt, The Problem of Success: A History of the Church Missionary Society 1910–1942 , 2: Asia: Overseas Partners (London: ScM Press, 1976), p

in Missionaries and their medicine
Kate Bowan and Paul A. Pickering

employee of the Church Missionary Society. By 1837 Colenso’s translation of the New Testament was printed in New Zealand, 17 and in 1847 he produced a stand-alone Māori hymnbook of twenty-seven hymns. 18 The strategy of translation was successful and the demand for religious texts and hymns in Māori was high. The 1883 edition of Himene e mot e karakia ke te Aurua (hymns in the Māori language) had grown to

in Sounds of liberty
Padma Anagol

As early as the 1820s, missions from the Scottish Board and the Church Missionary Society had established roots in Bombay and were highly successful in developing high schools, while the American Board prospered at Ahmednagar. Some of the first male converts were from influential Parsi and Brahmin families in Bombay and Ahmednagar. Members of indigenous elites aspiring to a

in Gender and imperialism
Cultures and geographies of imperialism in Germany, 1848–1918
Bernhard Gissibl

revival of the Catholic mission in the first half of the nineteenth century originated in France, whereas the infrastructure of British missionary societies provided an opportunity for German Protestants to enter overseas service. Especially in the early years of the London-based Church Missionary Society (CMS), the number of Germans far outweighed missionaries recruited in Britain itself. 63 Second

in European empires and the people
Mark Hampton

1966 with no official position or any source of income; she became a schoolteacher in Kowloon’s lawless Walled City, and founded a youth organisation to minister to opium addicts and prostitutes. 69 Even more established organisations, though, depended on impecunious staffers as well as volunteers and charitable contributions, help that was not always easy to find. In the early 1950s, the Church Missionary Society

in Hong Kong and British culture, 1945–97
Chloe Campbell

seems to have been shared by much of the settler community, particularly after the 1928–30 female circumcision crisis. 29 It is striking that there is no evidence of any missionary involvement in the KSSRI or of medical missionaries supporting the theories of Gordon and Vint. There was no mention of the Kenyan research in The Mission Hospital , the Church Missionary Society’s journal of its medical activities

in Race and empire
Abstract only

predominately follow the major and most important missionary groups in Britain in the nineteenth century, including the Baptist Missionary Society (BMS, 1792), the Church Missionary Society (CMS, 1799), 6 the London Missionary Society (LMS, 1795), the Moravian Church (under the auspice of the ‘Brethren’s Society for the Furtherance of the Gospel among the Heathens’ from the 1760s) and the WMMS (1813). 7 These missionary

in Missionaries and modernity
Religion and freemasonry
John M. MacKenzie

decoration which came to include images of local flora and fauna. It should also be remembered that they would often have been built by indigenous craftsmen and labourers (for example in New Zealand and in India), who inevitably left their marks on their work, both literally and figuratively, as in the Middle Ages. Another example of a church transformed into a cathedral is in Sierra Leone. There the Gothic St George’s Church had been built between 1817 and 1828 for the Church Missionary Society with funds provided by the government (reflecting Sierra Leone’s role as a

in The British Empire through buildings
Abstract only
Jago Morrison

, is that Igbo gender relations in the 1920s may have been far less simple, and far less one-sided, than Arrow of God seems to suggest. In this respect, Ifi Amadiume’s 1987 study Male ­Daughters, Female Husbands: Gender and Sex in an African Society is particularly interesting, in that it focuses on a community with which the Achebe family was directly associated, that of Nnobi, where Achebe himself was born in 1930, and where his father worked for the Church Missionary Society at St Simon’s church. By that time, as we will see, resentment against the colonial

in Chinua Achebe