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Imperial ideology in English gender politics
Diane Robinson-Dunn

Missionaries and other Christian writers who were as concerned about retaining the faithful at home in the face of declining numbers as they were about saving souls abroad repeatedly stressed that the status of women is low in Islam as compared to Christianity. Books published by the Society for Promoting Christian Knowledge and the Church Missionary Society, or articles that appeared in Looking East: The

in The harem, slavery and British imperial culture
The Negro Education Grant and Nonconforming missionary societies in the 1830s
Felicity Jensz

). 22 See, for example, Thomas O. Beidelman, ‘Contradictions between the sacred and the secular life: The Church Missionary Society in Ukaguru, Tanzania, East Africa, 1876–1914’, Comparative Studies in Society and History , 23:1 (1981), 79; Patricia T. Rooke, ‘Missionaries as pedagogues: A reconsideration of the significance of education for

in Missionaries and modernity
Felicity Jensz

See: Godfrey N. Brown, ‘British educational policy in West and Central Africa’, The Journal of Modern African Studies , 2:3 (1964), 365. 62 C.F. Andrews, The renaissance in India, its missionary aspect (London: Church Missionary Society, 1912), p. 35

in Missionaries and modernity
The Select Committee on Aborigines (British Settlements)
Felicity Jensz

Birmingham (UB), Cadbury Research Library Special Collections (Cadbury), Church Missionary Society Archive (CMS), General Secretary’s Department (G), Administration, Correspondence (AC), 19/2, Dandeson Coates to Thomas Fowell Buxton, 15 April 1837, p. 136. 76 See: HC PP 1836 (538) ‘Report’, Buxton (chair

in Missionaries and modernity
Contexts and intertexts
Jago Morrison

a servant for the principal of St Monica’s Girls School in Ogidi in exchange for an education. His father was a stalwart of the Church Missionary Society (CMS) based regionally at Onitsha, and travelled as a preacher between the surrounding towns and villages. The churches within whose ambit the Achebe family existed were staffed and congregated by local Igbo: white people, and people from outside the locality, were a comparatively rare sight. As Achebe makes clear in The Education of a British-Protected Child, then, the church and the Igbo community which

in Chinua Achebe
Brett L. Shadle

Missionary Society, 1913], p. 140; Evelyn Brodhurst-Hill, So This Is Kenya! [London: Blackie, 1936 ], pp. 36, 191, 202; H. K. Binks, African Rainbow [London: Sidgwick and Jackson, 1959 ], p. 97. 62 Karen Blixen, letters to Ingeborg Dinesen, 16 Jan. 1917, and 10 Sep. 1922, in Isak Dinesen, Frans Lasson [ed

in The souls of white folk
Ben Silverstein

: Aborigines and the State in the Northern Territory’, Social Analysis , 18 (1985), 89. 38 Annual Report of the Acting Administrator for the Year Ended 30th June 1920 , Cmd. Paper No. 119, 1921, p 19; J. W. Bleakley, The Aboriginals and Half-Castes of Central Australia and North Australia , Cmd. Paper No. 21, 1929, p. 34. Both the Anglican Church Missionary Society and the Methodist Missionary Society had missions

in Governing natives
Abstract only
Anthropologising Aborigines
Ben Silverstein

increased white militancy were compounded when news of Fagan and Traynor's demise arrived in Darwin in December 1933, a peace party of missionaries, organised by and at the expense of the Church Missionary Society, was sent to deal with the matter. This expedition succeeded in bringing a group of men – those considered responsible for the killings – to Darwin, where they were tried and convicted before the notorious Judge Wells. 37 Thomson heard of the conflict while the peace party was still in the field, and wrote via the

in Governing natives
Joseph Hardwick

in the idea of a new form of Church mission that was led by bishops as opposed to missionaries. The evangelical Church Missionary Society (CMS) – an institution that had traditionally kept its distance from episcopacy – arranged for the archbishops and bishops to sit on its governing committees from July 1841. 8 Reform of the episcopate encompassed efforts to both clarify colonial episcopal authority

in An Anglican British World
Chandrika Kaul

vibrancy of the Series and offers methodological models for future and transnational research. There are book length studies of the Radcliffe Boundary Commission in Punjab in 1947; the institutional and personal context of marriage and gender politics from the late nineteenth century; the Church Missionary Society and Christian discourse in the sphere of Western medicine and tribal India; Indo-Irish radical

in Writing imperial histories