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Felicity Jensz

Ward. 19 By the time these four CMS men arrived, the island inhabitants had been under various forms of European rule or administration since the Portuguese had first landed around 1500. Under the Portuguese, local Theravada Sinhalese Buddhist and Tamil Hindus and Muslims were exposed to Catholicism, temples destroyed and a strategy for conversation to Catholicism put in place. 20 From the early

in Missionaries and modernity
The Negro Education Grant and Nonconforming missionary societies in the 1830s
Felicity Jensz

‘personal and individual reception of certain moral & religious principles’, a maxim that Catholicism did not share, being as it was a religion through which adherence to the Holy See was incompatible with the Protestant notion that a person was an ‘upright & progressive moral agent’. 131 Despite this prejudice against Roman Catholics, Sterling posed the rhetorical question whether ‘liberal & comprehensive

in Missionaries and modernity
The tragic story of theAboriginal prison on Rottnest Island, Western Australia, 1838–1903
Ann Wood

This description reminds us of Lemkin’s list of methods used in genocide. Lemkin writes, for example, of the deportation from Spain of Moriscos (Spanish Muslims forcibly converted to Roman Catholicism) in ‘unbearable sun’. 121 Gribble’s account of what he saw was also, as Jane Lydon shows, strongly influenced by antislavery discourse, especially the lectures and rhetoric he had heard on his recent visit to London. 122

in Humanitarianism, empire and transnationalism, 1760–1995
The view from Lambeth
Sarah Stockwell

old Dominions, especially Australia, increased. As shown in the second section, English Anglicans feared that the Church was losing ground to Catholics, Australia’s second largest Christian denomination: a latter-day expression of an anti-Catholicism that had been fundamental to ideas of Britishness in earlier periods and which had been articulated by ‘ultra-Protestant’ elements within Britain and the

in The break-up of Greater Britain
Abstract only
National identity in The Wild Irish Girl and Sybil
Andrew Ballantyne

one of Queen Victoria’s prime ministers. Disraeli, of course, became another. By the time that Sybil was published, the Reform Bill had widened the franchise a little, and the Act of Toleration had put Roman Catholicism on a better footing. Both of the nations which are in conflict in Sybil are British – we might now prefer to call them two cultures – the rich

in Cultural identities and the aesthetics of Britishness
Tim Allender

its part, the state’s anxiety about Loreto, and other Catholic orders in India, was not so much about the education they offered as about Irish Catholicism itself. Before the 1850s, over one-third of the East India Company army consisted of Irish Catholic soldiers, with many of them only able to speak Irish Gaelic and, therefore, requiring their own Gaelic-speaking Roman Catholic chaplains. By 1880

in Learning femininity in colonial India, 1820–1932
William J. Bulman

, the discourses of anti-popery and anti-puritanism underwent a slow process of universalisation, in both their content and sphere of application by English Protestants. By the 1590s, the reach of anti-popery was hardly confined to Protestant attacks on Catholicism abroad and its supposed remnants in England. Conformist divines under Elizabeth I and James I consistently described the tactics and political principles of puritans as popish. Indeed, from their initial appearance in the 1570s, such claims became part of a positive, identifiable discourse of anti

in Making the British empire, 1660–1800
Joseph Hardwick

anti-Catholicism was made explicit in the declaration that new British sovereigns made on their accession. Nevertheless, Roman Catholics in Britain, Ireland and the colonies pressed the monarchy to realise what one scholar has called the monarchy’s ‘ecumenical potentialities’. 75 This pressure had effect. Though the situation varied from colony to colony, in all parts of the empire monarchical representatives appeared at more special church services and developed closer relations with Catholics. Indeed, by the early

in Prayer, providence and empire
Anonymity, authority and mobility in the reception of William Macintosh’s Travels in Europe, Asia, and Africa (1782)
Innes M. Keighren

theological question. 35 For Macintosh, Catholicism and Protestantism were much the same thing – ‘I think liberally of, & respect each [denomination], considering them merely as different roads leading alternately to the same object [heaven].’ 36 Macintosh’s political position was, in this respect, not one defined by national-religious affiliation but, more simply, by a pragmatic concern over the effective and inclusive administration of Britain’s new Caribbean possessions and their European inhabitants. The furore over Melville’s governorship, and the wider

in Empire and mobility in the long nineteenth century
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Complicating the coloniser: Scottish, Irish and Welsh perspectives on British imperialism in Asia
Andrew Mackillop

the early modern British Empire. These countries might not seem to make for an obvious comparison. Eighteenth-century Scotland and Ireland certainly differed as much from each other as their bigger neighbour. A defining distinction was religion. Scotland was an overwhelmingly Protestant country: only around 2 to 3 per cent of the population professed Catholicism in the 1750s. Ireland was roughly 80 per cent Catholic. Protestant communities there were disfigured by the acrimonious relationship between the established Anglican Church of Ireland and the dissenting

in Human capital and empire