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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
Missions, the colonial state and constructing a health system in colonial Tanganyika
Michael Jennings

deliverer was becoming harder to sustain. The mission contribution in this area, fragmented as it was, was nonetheless critical in any claim to be meeting the welfare obligations of colonial rule under the Trusteeship mandate. Even where government hospitals were situated close to mission hospitals, the two often worked to complement, rather than compete with, each other. The Church Missionary Society hospital in

in Beyond the state
The pastoral responses of the Irish churches to emigration
Sarah Roddy

awaiting revival.14 With the sesquicentenary of the society’s formation approaching, revival came. In its train came the establishment of the Colonial Church and School Society, the emigrant-related offshoot of the more evangelical Anglican Hibernian Church Missionary Society. At around the same time, in 1848, the Presbyterian Church founded its own Colonial Mission. Meanwhile the Catholic Church had seen the establishment of an Irish branch of the Paris-based Association for the Propagation of the Faith (A.P.F.) in 1838, and of All Hallows College of Missionary

in Population, providence and empire
Open Access (free)
Looking beyond the state
Anna Greenwood

. In Chapter Two Yolana Pringle deals with relations between government and missionary medical services, covering some of the active collaborations that existed between the Church Missionary Society and the Uganda Colonial Medical Service before 1940. Working with the missions was a pragmatic means of filling a gap in state provision while serving the purposes of the missionaries themselves, as it provided an

in Beyond the state
John Marriott

work with indigenous peoples was rarely pursued, except on the personal initiative of individual priests, 95 until the 1790s when evangelical impulses within Nonconformity and Anglicanism gave birth to the Baptist Missionary Society (1792), the London Missionary Society (1795) and the Church Missionary Society (1799). Relationships between evangelicalism and the imperial ‘project’ are too complex to

in The other empire
Open Access (free)
John Marriott

interdenominational London Mission Society (LMS) was formed, followed in 1799 by the Church Missionary Society (CMS), largely under the inspiration of Anglicans who had broken adrift from the LMS. Much scholarly work has been devoted to an explanation of this sudden rise in British missionary endeavour. 58 One broad camp links it to the simultaneous expansion of the British imperial state. According to this

in The other empire
Julie Evans, Patricia Grimshaw, David Philips and Shurlee Swain

some Aborigines, terrorising others. Aborigines were rapidly turned into unwelcome impediments to the progress of British settlement, enemies of the British Crown that now claimed ownership of all their country. The missionary societies that had operated in the Pacific Islands from 1797 – the London Missionary Society, the Church Missionary Society (CMS), the Wesleyan Methodist Missionary Society (WMMS) – could

in Equal subjects, unequal rights