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A Christian modernity for tribal India
Author: David Hardiman

In November 1880 the Reverend Charles Thompson arrived at Kherwara, Rajasthan, India, to establish the first Anglican mission to the Bhils, a primitive tribe, by going amongst them as a healer. This book sets out the history of the interaction between the missionaries and the Bhils, a history of missionary medicine, and how certain Bhils forged their own relationship with modernity. During the 1870s, the Church Missionary Society declared its intention to open more missions 'among the non-Aryan hill-people', and the Bishop of Lahore wanted more missions to work amongst the 'aboriginal' Bhils. A great famine that began in 1899 brought radical changes in the mission to the Bhils. After the famine, many of the Bhagats, a local sect, became convinced that the sinless deity was the God of Christians, and they decided to convert en masse to Christianity. The missionaries working amongst the Bhils believed that Satan was in their midst, who was constantly enticing their hard-won converts to relinquish their new faith and revert to their 'heathen' ways. It was argued that 'heathen' beliefs and culture could be attacked only if female missionaries were required to work with native women. Mission work had always been hampered by a lack of funds, and at one time, the hospital at Lusadiya had to dissuade many would-be inpatients from coming for treatment due to lack of beds. The book also deals with the work of the mission in the post-colonial India, which laid more stress to healing than evangelism.

Methodist missionaries in colonial and postcolonial Upper Burma, 1887–1966

The first British Methodist missionaries came to Upper Burma in 1887 and the last left in 1966. They were known as 'Wesleyans' before 1932 and afterwards as 'Methodists'. This book is a study of the ambitions, activities and achievements of Methodist missionaries in northern Burma from 1887-1966 and the expulsion of the last missionaries by Ne Win. Henry Venn, the impeccably evangelical Secretary of the Church Missionary Society (CMS), was the most distinguished and inspiring of nineteenth-century mission administrators. Wesleyan missionaries often found property development more congenial than saving souls. In Pakokku in December 1905, a 'weak' American missionary from Myingyan and a couple of Baptist Burman government officials began 'totally immersing' Wesleyans. Proselytism was officially frowned upon in the Indian Empire. The Wesley high schools were extraordinarily successful during the early years of the twentieth century. The Colonial Government was investing heavily in education. A bamboo curtain descended on Upper Burma in May 1942. Wesley Church Mandalay was gutted during the bombing raids of April 1942 and the Japanese requisitioned the Mission House and the Girls High School soon afterwards. General Ne Win was ruthlessly radical in 1962. By April 1964 Bishop was the last 'front-line' Methodist missionary in Upper Burma and the last European of any sort in Monywa. The book pulls together the themes of conflict, politics and proselytisation in to a fascinating study of great breadth.

Felicity Jensz

, 2014), pp. 23–24. 5 Eugene Stock, The history of the Church Missionary Society: Its environment, its men and its work , vol. 1 (London: Church Missionary Society, 1890), p. 264. 6 CMS/ACC – Church Missionary Society unofficial papers, Accession 362

in Missionaries and modernity
Open Access (free)
Medical missionaries and government service in Uganda, 1897–1940
Yolana Pringle

One of the distinctive features of Western medical practice in early colonial Uganda was the high level of collaboration between mission doctors and the Colonial Medical Service. 1 In the period before 1940, a number of Church Missionary Society (CMS) doctors negotiated dual roles as missionaries and colonial medical officers. An even greater number participated in

in Beyond the state
Abstract only
David Hardiman

(July 1909), 236–7. 48 Jane Birkett, ‘Lusadia Medical Mission’, BMR (1913), 7. 49 Jane Birkett, Lusadiya, ‘Church Missionary Society (Western India Mission) in Maharashtra and Bhil Land 1920

in Missionaries and their medicine
Abstract only
Michael D. Leigh

subject peoples. Missionary societies built hospitals, clinics and schools as practical expressions of their Christian love, although critics dismissed them as instruments of cultural domination. 8 Henry Venn, the impeccably evangelical Secretary of the Church Missionary Society (CMS), was the most distinguished and inspiring of nineteenth-century mission administrators. In 1865 he formulated a radical ideology based on the premise that Western missions were transitional phenomena. Venn saw beyond the current scramble for

in Conflict, politics and proselytism
The Edinburgh World Missionary Conference, 1910
Felicity Jensz

Jensz, ‘The 1910 Edinburgh World Missionary Conference’. 135 Eugene Stock, The history of the Church Missionary Society: Supplementary volume (London: Church Missionary Society, 1916). 136 Ibid., p. 6

in Missionaries and modernity
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
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
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