Search results

American colonial and missionary nurses in Puerto Rico, 1900–30

explain that evangelising Puerto Rico would not be overly difficult because it was ‘now a part of the United States, and will henceforth be ruled by American ideas, embodied in American institutions and laws, and be molded by the influence of our civilization’.10 Trained nursing became one of several avenues to introducing US culture and ideas in the newly acquired territory. The colonial government also freely connected the colonial mission with the Christian mission promoted by the Protestants. In 1901 the first civil governor of Puerto Rico, Charles Allen, praised

in Colonial caring
Open Access (free)
Looking beyond the state

opportunity to extend their evangelising messages and for individuals to extend their professional range and boost their personal incomes. By taking a broadly chronological approach, and using Mengo Hospital at a case study, Pringle maps the way that relations between the state and missionary medical services subtly changed and evolved. She identifies a shift from shorttermist and ad hoc responses to slightly more

in Beyond the state
Open Access (free)
Medical missionaries and government service in Uganda, 1897–1940

the P.M.O. at the time) that if they gave us a quarter of that amount of money we would be able to do the same amount of work. 50 Despite mutual financial advantages, however, the part-time nature of the work was increasingly deemed to be inadequate. Not only were the mission doctors prohibited from evangelising while

in Beyond the state
Open Access (free)
The male leader’s autobiography and the syntax of postcolonial nationalism

mentors George Padmore, W. E. B. Du Bois, Simeon Bankole Wright, Dr Aggrey, Jomo Kenyatta and Nkrumah himself, while the ‘mottos’ and ideas of the Jamaican Marcus Garvey, he tells us, also ‘captivated’ him. Although of different ideological stripes and geographical locations, all those named are committed nationalists critical of colonisation. In a revealing conclusion to his mini-narrative of interconnected influence, Azikiwe writes: ‘I resolved to formulate my philosophy of life, so far as was practicable, towards the evangelisation of universal fatherhood, universal

in Stories of women
Crucial collaboration, hidden conflicts

evangelist and medical assistant preached to the people who had gathered to be vaccinated, emphasising through the power of analogy that Christianity offered protection against ‘the disease of sin in the heart’. 45 The early vaccinators were mostly mission-educated men; probably many of them were also Christian teachers, church elders and evangelists. It is possible that they carried out evangelisation

in Beyond the state
Emigration and sectarian rivalry

very nature of the missions – led by incoming pastors, isolated from larger concentrations of the Protestant population, eventually requiring a church and school, and subject to the disdain of the surrounding community (very often including the resident Protestant clergy) – inevitably precipitated the formation of enclosed settlements.42 What is not in any doubt is that such settlements were also intended to act as bases for evangelisation of the wider district, efforts which merely increased tensions.43 The high water mark of this activity and of these tensions came

in Population, providence and empire

made … substantial progress, … and looked to the introduction and improvement of the ryots, and to the extension of female education throughout India, as the most hopeful agency for promoting the ultimate evangelisation of the country’. 90 William Butler, entranced as a child by ‘amazing descriptions of Oriental magnificence recorded by Sir Thomas Roe’ and other tales of the Mughal court, now recognized

in The other empire
Britishness, respectability, and imperial citizenship

intermediary class of indigenous people who could multiply efforts to evangelise the masses, translate cultures and languages for religious and administrative purposes, and mediate colonial governance. Most famously, in the case of India, Thomas Babington Macaulay’s Minute on Indian Education (1835) advocated the formation of ‘a class who may be interpreters between us and the millions whom we govern; a class

in Royal tourists, colonial subjects and the making of a British world, 1860–1911
The pastoral responses of the Irish churches to emigration

generally understood today, i.e. the evangelisation of non-Christians.58 This could be simply communicating to young Irish clergymen that service abroad was an option, or by directly bringing them, into contact with indigenous populations as pastors to emigrant communities. Regardless, over time, and certainly by the end of the nineteenth century, the greater exoticism and glamour of ‘missions of discovery’, as distinct from ‘missions of recovery’, were well established amongst all denominations.59 Despite that, to a core of individuals within each church throughout the

in Population, providence and empire