Search results

You are looking at 1 - 10 of 22 items for :

  • "secularism" x
  • Manchester Studies in Imperialism x
  • Refine by access: All content x
Clear All
Radical religion, secularism and the hymn
Kate Bowan and Paul A. Pickering

ways: most Owenites were in fact Chartists, but not all Chartists were Owenites. As both movements declined many Chartists and Owenites looking for new articulations of radical thought gravitated toward secularism. Consequently, secularism, a more popular branch of freethought, was closely associated with political radicalism and gained a significant working-class membership. Unsurprisingly, many of its key

in Sounds of liberty
Charles-Philippe Courtois

interventionism, as this is one of the entry routes of secularism and ‘the satanic spirit of the French Revolution’. 81 Bourassa's opposition came as a heavy blow to groulxists and their separatism, which continued to inspire young intellectuals, but very few of the French-Canadian elites. The rift between Bourassa and the younger nationalists continued to grow in the following years. 82 At this point, Bourassa and Le Devoir 's leading

in Exiting war
Abstract only

, modernisation and secularisation, such theses have been refuted on many levels and particularly in relation to missions and enlightenment thought. 50 Moreover, there is no one master narrative that can be applied to all situations when discussing processes of secularisation. 51 Peter van der Veer has described ‘secularism as a project to remove religion from public life’, and notes the difference

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

and called for a ‘reconsideration of the educational methods and ideals of missionaries’. 10 Missionary groups were both contributors to the process of modernisation (having ushered in the process of individualisation in many places and the broadening of perspectives 11 ) as well as critics of the materialism and secularism that it entailed. Edinburgh was a moment of soul

in Missionaries and modernity
David Arnold

agency. But in many respects the history of smallpox and vaccination in India is expressive of a colonial situation in which the administration was culturally and politically remote from the lives of its subjects. Belief in a smallpox deity provided an alternative, religious, explanation for the incidence of the disease and prescribed ritual observances that ran counter to western medical secularism. In

in Imperial medicine and indigenous societies
Abstract only
David Hardiman

relatively transient form of this historical process, for modernity was associated above all with the ‘transition from a religious to a secular culture’. 18 From Max Weber onwards, sociologists have declared that secularism is the inevitable outcome of the process set in motion by the Enlightenment and its accompanying revolutions. In fact, it was just one important strand to modernity. Championed

in Missionaries and their medicine
Decoloniality from Cape Town to Oxford, and back
Stephen Howe

République (PIR) and its most prominent spokespeople, Houria Bouteldja and Sadri Khiara. The PIR came to wide attention for their fierce critiques of France’s, and especially the French left’s, republicanism, supposed false universalism, secularism and alleged racism, especially following the Charlie Hebdo attacks in 2015. As Bouteldja, especially, has repeatedly proclaimed, those critiques are launched

in The break-up of Greater Britain
Joseph Hardwick

that those favouring union pointed to special worship as a reason why colonies needed a new kind of national church. A South Australian Anglican cleric named John Wellington Owen publicised plans for a ‘National Church of Australasia’ in the 1880s and 1890s. For Owen, a national religious institution, founded on the ‘essentials of the Catholic Faith’, was preferable to the existing system of religious competition which, in Owen’s view, had only strengthened the appeal of secularism and what he called the ‘naturalistic

in Prayer, providence and empire
Abstract only
The Bible, race and empire in the long nineteenth century

Chosen peoples demonstrates how biblical themes, ideas and metaphors shaped narratives of racial, national and imperial identity in the long nineteenth century. Even and indeed especially amid spreading secularism, the development of professionalised science and the proclamation of ‘modernity’, biblical notions of lineage, descent and inheritance continued to inform understandings of race, nation and character at every level from the popular to the academic. Although new ideas and discoveries were challenging the historicity of the Bible, even markedly secular thinkers chose to explain their complex and radical ideas through biblical analogy. Denizens of the seething industrial cities of America and Europe championed or criticised them as New Jerusalems and Modern Babylons, while modern nation states were contrasted with or likened to Egypt, Greece and Israel. Imperial expansion prompted people to draw scriptural parallels, as European settler movements portrayed ‘new’ territories across the seas as lands of Canaan. Yet such language did not just travel in one direction. If many colonised and conquered peoples resisted the imposition of biblical narratives, they also appropriated biblical tropes to their own ends. These original case studies, by emerging and established scholars, throw new light on familiar areas such as slavery, colonialism and the missionary project, while opening up exciting cross-comparisons between race, identity and the politics of biblical translation and interpretation in South Africa, Egypt, Australia, America and Ireland. The book will be essential reading for academic, graduate and undergraduate readers in empire, race and global religion in the long nineteenth century.

The Pan-African Conference of 1900
Jonathan Schneer

of the Fallacies and Fraudulent Pretensions of Secularism to benefit Mankind all published in the mid-1880s. 34 Lux, 20 August 1892. 35 Ibid., 12 January 1895. 36 This small circle included but was not limited to the composer Samuel Coleridge-Taylor, the physician John Alcindor, the African-American law student D. E. Tobias, the medical student John Archer, Celestine’s mentor in Antigua, the

in Imperial cities