Berny Sèbe

government’s scheme to segregate the indigenous people of Algeria from French and Christian influence. A firm advocate of the restoration of Christianity in North Africa, Lavigerie believed in the complementarity of Church proselytism and French colonial expansion. By advocating an openly assimilationist policy that included the conversion of the Muslim populations to Christianity

in Heroic imperialists in Africa
The parliamentary arena
Ami Pedahzur

labours of the Jewish Defence League. At first, the rabbi–leader and his supporters mounted demonstrations against the Soviet government and began to wage war against Christian proselytism and the ‘Black Hebrews’ of Dimona. However, in August 1972, Kahane redirected the goals of his organisation to concentrate on the group which would eventually become the principal object of his ‘attentions’ – the Arabs. That same year, he launched an operation entitled ‘The Arabs Don’t Belong Here, They Must Go’. The goal of this operation was to encourage Arab emigration in exchange

in The Israeli response to Jewish extremism and violence
Abstract only
Africa in the children’s periodicals
Kathryn Castle

fittest: a West African sportsman in the age of the new imperialism’, in J. A. Mangan, ed., The Cultural Bond , London, 1992 , pp. 47–83; see also A. Odendaal, ‘South Africa’s black Victorians: sport and society in South Africa in the nineteenth century’, in J. A. Mangan, ed., Pleasure, Profit, Proselytism , London, 1988, pp. 193

in Britannia’s children
The French empire and its metropolitan public
Berny Sèbe

‘Greater France’ into French homes. 22 ‘Popular imperialism’ was not as marginal as has sometimes been argued. It was related to the ever-evolving sense of French identity and was, to a certain extent, linked to the profound changes in the make-up of the French population which the country witnessed in the twentieth century. 23 Religious feelings and proselytism also played a

in European empires and the people
The pleasure-seeking citizen
Brad Beaven

(Cambridge, Polity Press, 1987). 117 D. Russell, Football and the English. A Social History of Association Football in England 1863–1995 (Preston, Carnegie Publishing, 1997), p. 70. 118 R. J. Holt, ‘Football and the urban way of life in nineteenth-century Britain’, in J. A. Mangan (ed.) Pleasure, Profit, Proselytism. British Culture and Sport at Home and Abroad, 1700–1914 (London, Frank Cass, 1988), p. 68. 119 Savage and Miles, The Remaking of the British Working Class, pp. 62–8. 120 Midland Daily Telegraph, 1 September 1906. 121 Coventry Times, 2 January 1889. 122 See

in Leisure, citizenship and working-class men in Britain, 1850–1945
Karin Fischer

both ‘avoid any charge of proselytism’ and also encourage faith.108 The alternative ‘ethical education’ syllabus called ‘Learn Together’ was first introduced in Educate Together schools (which now account for about 2 per cent of all primary schools) in 2004. This syllabus was Educate Together’s answer to the government’s demand for a form of religious instruction within school hours as a legal obligation (in application of the 1965 Rules for National Schools). The parents and teachers who founded the first such schools in the 1970s had at first tried to set up a

in Schools and the politics of religion and diversity in the Republic of Ireland
Jennifer Lloyd

Connexion. In 1838 the Conference endorsed temperance societies, but warned against too active proselytism as tending to be divisive, and the 1854 Conference forbade circuits from making teetotalism a requirement for local preachers. By 1900 attitudes had changed somewhat, when the Conference passed a resolution reaffirming ‘our emphatic opinion that so great and terrible are the evils of the liquor traffic that the Church of Christ should be free from all complicity with the same,’ and banned anyone with a liquor license from holding office in the Connexion.41 While

in Women and the shaping of British Methodism
Abstract only
D. A. J. MacPherson

yoke of Sacerdotalism, this Grand Lodge pledges itself to recommend to the Provincial Masters, District Masters and Masters of Lodges that Female Lodges be started and extended throughout the length and breadth of England.59 The following two years’ meetings of the English Grand Lodge saw Aldwell make similar appeals championing the prominent role that women could take in fighting the Orange Order’s religious battles. At the 1883 meeting held in Manchester, the Rev. Aldwell emphasised the perception that women were peculiarly the targets of Catholic proselytism

in Women and the Orange Order
Abstract only
Steven Hutchinson

an end to such plans. With much more of a political than a religious agenda, the Ottomans extended and consolidated their power in the eastern and southern Mediterranean throughout much of the sixteenth century, but after 1580 they directed their energies elsewhere. There obviously would have been no captives or renegades without a religiously divided Mediterranean, but the interests and motives of those involved most often had little to do with proselytism. The goal was not to conquer or subjugate the other side but to take the fullest possible advantage of it

in Frontier narratives