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Stuart Hannabuss

History of the South Sea Islands (1852, originally published 1842), and extensive borrowings, in terms of local colour and in terms of viewpoint and ideology, are clear to see. In Black Ivory , too, he acknowledges the assistance of Edward Hutchinson, Lay Secretary of the Church Missionary Society. 15 If the missionaries were good, those they came to save were sinful. Sin made them bad. Ballantyne’s tale

in Imperialism and juvenile literature
A. Martin Wainwright

to the defence of caste, and several condemned it. Although an evangelical Christian and Church Missionary Society (CMS) activist, Cust concluded with a culturally relative, if somewhat condescending, approach to how to deal with caste: I recognise the existence in different nations of an infinite

in ‘The better class’ of Indians
Frances Steel

orders in 1813 and 1814 stipulated that seafarers must be paid fairly and could only be recruited with a chief’s permission, and required ships calling at New Zealand or other islands in the Pacific to post a £1,000 good-behaviour bond. 57 Such regulations were notoriously difficult to enforce from Sydney. Further afield, the Church Missionary Society established the Strangers’ Home for

in Oceania under steam
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African objects, West African trade and a Liverpool museum
Zachary Kingdon and Dmitri van den Bersselaar

Missionary Society (CMS) who donated ten objects to the Museum in Liverpool (his wife donated two further items). One of these he described as a round wooden ‘prayer board’, showing a number of figures, tools (cooking utensils, a gun and a club) and animals. In a letter accompanying the object, Crowther explained the detailed meaning in traditional African religion of each of the figures on the board, after

in The empire in one city?
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The return migration of the Fellowship of the Maple Leaf
Marilyn J. Barber

that included support for a railway mission from 1910 to 1920. 8 After the First World War the Church Missionary Society (CMS) withdrew its support of native missions, but western dioceses continued to depend upon the Society for the Propagation of the Gospel (SPG) and the Colonial and Continental Church Society (CCCS). This established Church of England missionary circuit provides the framework for the formation in 1917 of the Fellowship of the Maple Leaf (FML), a small society, but one dedicated exclusively to keeping

in Emigrant homecomings
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David Hardiman

After returning to England, I decided to consult the records of the Anglican missionary organisation, the Church Missionary Society (CMS), which are held in Birmingham University Library. There, besides uncovering some useful information about the events of 1921–22, including a report by the Reverend James Lea, I also found detailed records relating to an ongoing struggle for power and influence between

in Missionaries and their medicine
Tim Allender

See, for example, ‘Minutes of the Zenana, Medical and Bible Mission, 1894–1904’, Church Missionary Society Women, India, Reel 49 (OIOC). 8 For a translation of Vedic medical practice and diagnosis see: M. Saha, History of Indian Medicine based on Vedic Literature (Calcutta: Asiatic Society, 1999

in Learning femininity in colonial India, 1820–1932
Bronwen Everill

abolition in 1807. The colony was an important site of utopian imperial experimentation that yielded lessons both for the British in administering a number of its African colonies from the late nineteenth century and for the antislavery movement that founded the colony. In the 1810s and 1820s, Governor Charles MacCarthy worked with the Church Missionary Society (CMS) to establish a system for integrating and

in The cultural construction of the British world
Bronwen Everill

In 1851 the famous Nigerian missionary Samuel Ajayi Crowther called on the British government to intervene on behalf of humanity in coming to the defence of the Church Missionary Society’s settlement at Abeokuta. 1 Citing nearby slave trading and the threat it posed to the ‘civilising mission’ of the Empire, Crowther and others succeeded in encouraging the annexation of Nigerian territory to the

in Humanitarianism, empire and transnationalism, 1760–1995
Jennifer Lloyd

proportionally more missionaries than other organizations that raised the money first, since their workers were responsible for their own support.82 Entry into the missionary profession was not easy. Only 186 of the Ladies’ Committee of the LMS’s 400 female applicants between 1875 and 1900 actually went out as missionaries, and by the 1890s the Church Missionary Society was rejecting 70 percent of candidates.83 The Committee wanted to recruit ‘the comparatively young between the ages of twenty-one and twenty-eight, full of health and vigour, … and … ladies of some education

in Women and the shaping of British Methodism