Search results

Claire Lowrie

, Paths of Duty: American Missionary Wives in Nineteenth-Century Hawaii (Honolulu: University of Hawaii Press, 1989 ), p. xii. 7 Chilla Bulbeck, Australian Women in Papua New Guinea (Cambridge: Cambridge University Press, 1992), p. 207; Claudia Knapman, White Women in Fiji, 1835–1930: The

in Masters and servants
The politics of Chinese domestic mastery, 1920s–1930s
Claire Lowrie

contributor to the Northern Territory Times put it in a letter complaining about noisy and exuberant Chinese New Year celebrations, Chinese did not behave as colonised subjects but as ‘Mongolian colonists’. 25 In Singapore, illustrations of Chinese mastery had long been admired and celebrated by British colonisers. Thus, in 1839 Howard Malcolm, an American missionary in Singapore, maintained that the

in Masters and servants
John Marriott

what had been achieved, evangelicals cautiously expressed satisfaction. The Rev. Wylie, a North American missionary, assessed the impact of the British presence in India: Civilization, trade, the spread of knowledge, the destruction of their political ascendancy, and special legal privileges, tend inevitably to lower the Brahmans every where

in The other empire
Abstract only
Ethos, ideologies and knowledge about China
Catherine Ladds

the ‘Far Eastern question’. The Boxer Rising (1899–1900), in particular, prompted a slew of damning assessments of the Qing and those complicit with it. The American missionary Gilbert Reid, for example, impassionedly argued that foreign looting in Beijing and its environs was just comeuppance for the government’s cruelty and xenophobia. 45 There were, of course, other voices in the crowd of

in Empire careers
Abstract only
Benjamin B. Cohen

location in which Britons could escape the need from enacting it at all times. Britons also joined clubs to escape other non-Indians. In south India, George Dunbar’s father joined the local club to escape ‘puritanical American missionaries.’ 37 Britons at times thus set themselves apart from other Anglo communities, as well as from Indians. While almost all clubs played a role as home, their

in In the club
Brett L. Shadle

suggested equality, were to be deplored. The Leader worried over American missionaries who were known to ‘hail a native, educated or otherwise, with a shake of the hand as a sign of equality and good-fellowship, even have him eat at the same table, this with missionaries of both sexes’. The paper dared not believe reports of missionaries kissing African ‘women and babies’ when meeting at the railway

in The souls of white folk
John M. MacKenzie and Nigel R. Dalziel

takes Andrew Ross to task (accusing him of misrepresentation) in seeing Philip as an abolitionist, but evidence points the other way. 57 Pringle also had significant international connections, notably in the United States, and encouraged American missionaries to work on the eastern Cape. See Andrew Porter

in The Scots in South Africa
Ivan Evans

that white workers would establish only in the 1880s and 1890s. For the Freedmen’s Bureau, the independent churches were the point of entry into black communities. Churches became the hub 130 Cultures of violence around which schools and all educational reforms revolved. A deluge of African American missionaries from the North looked upon the defeated South as a liberated vineyard of the Lord and naturally took up shop in the ebullient rash of new churches. These Northern clergy were soon repelled by the discovery of “primitive” worship styles amongst their

in Cultures of Violence
Afrikaner civil religion and racial paternalism
Ivan Evans

. Bridgman (American Missionary Society), J. D. Rheinallt Jones and E. H. Brookes. The “Bantu view” was represented by H. S. Msimang and R. V. Selope Thema. All delegates, the Rev. Theron assured Malan, “wanted the best for the child race.” As was usual for the period, disagreements were freely expressed. The Rev. Mahabane’s criticism of “territorial segregation” was reprised (Mahabane recommended that the reserves should be increased from thirteen per cent to fifty per cent of the country’s land surface); Brookes contended that “Compulsory and complete segregation was an

in Cultures of Violence
Dimitrios Theodossopoulos

Christian missions and churches, along with schools, provided the first impetus for departing from dispersed settlement and founding concentrated Emberá communities in Darién  – a development which the contemporary Emberá see as a positive change, as it enhanced their political organisation (Loewen 1975; Herlihy 1985a, 1985b). Herlihy tracks the presence of the first North American missionaries in Darién to the mid-1950s (Herlihy 1986:  151). One of them was the missionary, linguist and anthropologist Jacob Loewen (1922–2006)11 – a Canadian Mennonite of Eastern European

in Exoticisation undressed