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David Hardiman

Female missionaries, supported by male Indian assistants, sustained much of the clinical work of the Bhil mission. Jane Birkett and Margaret Hodgkinson were the wives of ordained missionaries, but others, such as Helen Bull and Rowena Watts, were single women. In her history of American women missionaries Dana Robert has shown that until the mid-nineteenth century, women were to a large

in Missionaries and their medicine
Race and settler colonialism in Southern Rhodesia, 1919–79

This book explores the class experiences of white workers in Southern Rhodesia. Interest in white identity, power and privilege has grown since struggles over white land ownership in Zimbabwe in the early 2000s, yet research has predominately focused on middle-class and rural whites. By critically building upon whiteness literature developed in the United States and synthesising theories of race, class and gender within a critical Marxist framework, this book considers the ways in which racial supremacy and white identity were forged and contested by lower-class whites. It demonstrates how settler anxieties over hegemonic notions of white femininity and masculinity, white poverty, Coloureds, Africans and ‘undesirable’ non-British whites were rooted in class experience and significantly contributed to dominant white worker political ideologies and self-understandings.

Based on original research conducted in the United Kingdom, South Africa and Zimbabwe, this book also explores how white workers used notions of ‘white work’ and white ‘standards of living’ to mark out racial boundaries. In doing so the author demonstrates how the worlds of work were embedded in the production of social identities and structural inequalities as well as how class interacted and intersected with other identities and oppressions. This book will be of interest to undergraduates and academics of gender, labour, race and class in African and imperial and colonial history, the history of emotions and settler colonial studies.

Nicola Ginsburgh

need to be ‘saved’ from the racialised and damaging ‘residuum’. Similarly, Susan Parnell has shown how the 1930s depression led to slum clearances in Johannesburg and paved the way for residential segregation. 2 Bogumil Jewsiewicki’s work has demonstrated that economic upheaval provided an opportunity for employers to restructure the costly racialised workforce in Katanga as three-quarters of whites were laid off in the first few years of the 1930s and unemployed whites were repatriated to Europe. 3 By contrast, Neil Roos has explored how the South African state

in Class, work and whiteness
The Victoria Memorial and imperial London
Tori Smith

creation of a new imperial space in London: a ‘grand work of noble conception’. 1 In the closing years of the nineteenth century, it seemed to some observers that the built environment of London was inadequate to its role as an imperial city. The Queen Victoria Memorial, which comprised both a monument to the Queen in front of Buckingham Palace and the redesign of the Mall to incorporate the new Admiralty Arch, was intended as one step towards redressing that inadequacy. As conceived and executed by its proponents and

in Imperial cities
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.

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

and missionaries as to the role of non-Anglican religious societies in government funding educational schemes. Not all missionary bodies were willing to work with the government, with some groups in the lead-up to the establishment of the Negro Education Grant questioning the appropriateness of collaborating with government as this could potentially limit religious freedom. In cooperating with government

in Missionaries and modernity
Felicity Jensz

conferences to be held thus far. Over four days in March 1860, 126 delegates from over 25 Protestant missionary societies both in Britain and abroad congregated in Liverpool to discuss the state of modern missions to the ‘heathen’ in non-European spaces. Singh was the only non-European delegate. He spoke from a position of authority, having worked as a missionary for some sixteen years, effectively voicing

in Missionaries and modernity
The Edinburgh World Missionary Conference, 1910
Felicity Jensz

Imperialism, where much of the non-European world had come under Imperial rule of countries in Europe and of the United States. For missionary societies, it was a time of anticipated ecumenical work as well as concern for the increased presence of Islam in Northern Africa and the secularisation of many ‘modernising’ countries in Asia. Approximately 1,200 Protestant and Anglican members of missionary

in Missionaries and modernity
Trevor Harris

governments, but that, as they worked through their difficulties, this aspect of the transition from war to peace illustrated in a number of ways the changing relationship between, notably, Britain and the Dominions: the 1918–20 moment, that is, through the repatriation process, provides a fleeting but important glimpse of a specific form of British administrative and economic impairment, and emerging Dominion autonomy. 6 Given the scale of the repatriation process, its geographical scope and the range of lived experiences

in Exiting war
Aboriginal slavery and white Australia
Amanda Nettelbeck

flourish in ways that perpetuated rather than dismantled structural inequalities. 4 A rich seam of this work has considered how a fluid humanitarian politics accommodated itself in various ways to colonising agendas. 5 Such work has helped to map humanitarianism’s nineteenth-century transitions from an abolitionist focus on civil rights to more conservative forms of governmentality, and to disentangle the sometimes

in Humanitarianism, empire and transnationalism, 1760–1995