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Jago Morrison

Victoria, Queen of England’, he describes the experience of being raised in the orbit of the Church Missionary Society, who regarded the society around them as primitive and worthless. As a boy, he grew up in a condi- Morrison_Achebe.indd 57 26/05/2014 12:03 58  Chinua Achebe tion of estrangement from traditional culture, reading works of European literature and regarding Western inventions, such as the motor car, as the height of sophistication. Later, when he came to re-evaluate that legacy, he describes the writing of his first novel Things Fall Apart as ‘an act of

in Chinua Achebe
A. Martin Wainwright

. The Church of England’s Church Missionary Society (CMS) played a leading role in establishing the Home, as did the royal family and the recently converted Duleep Singh, Maharaja of Punjab, who contributed £200 and £500 respectively to start up the project. The Wesleyans and Baptists also made donations. The board of directors governing the Home consisted of the representatives of

in ‘The better class’ of Indians
Race, imperialism and the historic city
Emma Robertson

books for the Clifton Association of the Church Missionary Society (meeting between 1879 and 1913) record members’ donations in 1908 towards a ‘zenana mission’. 130 Women could become still more directly involved in missionary activity through membership of the York women’s branch of the Church Missionary Society, or the Mothers’ Union, though from the available sources it has been impossible to

in Chocolate, women and empire
Panikos Panayi

Franckeschen Stiftungen in Halle. Furthermore, some German missionaries worked for English groups, meaning that information survives about them in, for example, the archive of the Church Missionary Society (CMS) at the Cadbury Library at Birmingham University. While these archival sources do not quite represent the tip of the iceberg, they form just one element of the mass of material which the German

in The Germans in India
Abstract only
Second-generation missionaries
Emily J. Manktelow

Johann Handt of the Church Missionary Society in 1832). Indeed, six of these forty-five male second-generation missionaries married the daughters of missionaries themselves. The missionary that Ann Moffat married, Jean Fredoux, worked for the Paris Missionary Society, and while one of their daughters became a LMS missionary, at least one other (and possibly two) joined an alternative society. Many of the children who have appeared within these pages became school teachers (including George Barker’s eldest daughters) and pastors

in Missionary families
David Hardiman

. 19 J. Howard Cook, ‘Impressions on a Secretarial Visit to India’, Conquest by Healing , 12:3 (September 1935), 73–4. 20 Gordon Hewitt, The Problem of Success: A History of the Church Missionary Society 1910–1942 , 2: Asia: Overseas Partners (London: ScM Press, 1976), p

in Missionaries and their medicine
Panikos Panayi

-Tiné, eds, Colonial Switzerland: Rethinking Colonialism from the Margins (Basingstoke, 2015 ). 22 Eugene Stock, The History of the Church Missionary Society: Its Environment, its Men and its Work , four volumes (London, 1899–1916). 23 Tamson

in The Germans in India
Kate Bowan and Paul A. Pickering

employee of the Church Missionary Society. By 1837 Colenso’s translation of the New Testament was printed in New Zealand, 17 and in 1847 he produced a stand-alone Māori hymnbook of twenty-seven hymns. 18 The strategy of translation was successful and the demand for religious texts and hymns in Māori was high. The 1883 edition of Himene e mot e karakia ke te Aurua (hymns in the Māori language) had grown to

in Sounds of liberty
Padma Anagol

As early as the 1820s, missions from the Scottish Board and the Church Missionary Society had established roots in Bombay and were highly successful in developing high schools, while the American Board prospered at Ahmednagar. Some of the first male converts were from influential Parsi and Brahmin families in Bombay and Ahmednagar. Members of indigenous elites aspiring to a

in Gender and imperialism
Mark Hampton

1966 with no official position or any source of income; she became a schoolteacher in Kowloon’s lawless Walled City, and founded a youth organisation to minister to opium addicts and prostitutes. 69 Even more established organisations, though, depended on impecunious staffers as well as volunteers and charitable contributions, help that was not always easy to find. In the early 1950s, the Church Missionary Society

in Hong Kong and British culture, 1945–97