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Robert M. Bliss

fit, free from the interference of either bishop or presbyter, ‘freer than they had ever been’, as Christopher Hill puts it, ‘free from prosecution for “sin”, free to assemble and discuss in their own congregations’ and to tell the world about it. Independency and a veritable cacophony of more radical variants found voice in the 1640s, not only to construct a rationale for religious toleration but

in Revolution and empire
Abstract only
Lindsay J. Proudfoot and Dianne P. Hall

: I regret and most sincerely that it will be very very long ere the bitter words expressed and the party feeling displayed will be forgotten by a good many public men of Pleasant Creek. 62 The ‘party feeling’ demonstrated the primordialism of local Irish diasporic politics and their continuing division along religious and

in Imperial spaces
Coronations and jubilees
Jeffrey Richards

participation of the people, especially since the introduction first of radio and then of television brought the ceremony directly into the homes of the monarch’s subjects, makes it now more than ever an expression of the community of the realm, transcending differences of class, gender, ethnicity and religious belief. The four Coronations that fall within the scope of this study, those of 1902, 1911, 1937 and

in Imperialism and music
Abstract only
English activism and slavery redefined
Diane Robinson-Dunn

slave trade, and Wesleyans, Evangelicals and others soon followed. Some of the most outspoken and active contributors to the cause were similarly members of religious organisations and they understood antislavery work as their Christian duty. Both Granville Sharp’s legal efforts in the 1760s and the famous Somersett case in 1772 served to publicise slavery as a problem, and as the issue received more

in The harem, slavery and British imperial culture
John M. MacKenzie

correspondence – as demonstrating an early example of religious anthropology. 24 Much of this helps to explain his fame, his continuing reputation and the capacity of his mythic reputation to be repeatedly burnished and manipulated. But I would go further. It seems to me that he was also a man ‘out of period’, meaning that he invariably produced sentiments and ideas that were

in Scotland, empire and decolonisation in the twentieth century
David H. Hume

occasions both to impress on their congregations the lessons to be drawn from ‘building up a great Empire’, and to deliver some direct political warnings to the government. The Reverend W. S. Kerr, a prominent educationalist, addressing a packed audience in the Ulster Hall, Belfast, asserted: ‘Ulstermen are taking part in the Empire celebrations under the shadow of a great apprehension of being thrust from

in ‘An Irish Empire’?
Sexuality, labour and poor white women in North Carolina
Cecily Jones

stalwart, who ‘on some frivolous pretext, knocked his wife down with a chair, and beat her … until the chair broke to pieces, and then seized a large stick and continued to beat her’. Mary Carrowan’s life was saved only by the timely intervention of Clement H. Lasssiter, their boarder. Carrowan, known to have enjoyed multiple affairs with married and unmarried women of his congregation, had previously

in Engendering whiteness
Pratik Chakrabarti

closely, in 1710 he left Tranquebar and settled in Poreiar, a nearby village where he started eating and dressing like the locals. He acquired many medical palm leaf bundles from the locals, who had information of various diseases, medicines, and herbs, all of which he compiled in his Malabar Medicus. 32 Missionaries like Ziegenbalg, Plütschau and Gründler developed communication with local people as part of their religious duties and in their curiosity for local spiritual instructions. The missionaries maintained

in Materials and medicine
Melbourne and Auckland, 1850s-1890s
Catharine Coleborne

because they were potential settlers. 36 Marked by accent and sometimes language itself, as well as clothing, customs and names, these strangers were visibly mobile. The colonial press made daily comments about ‘strangers’, highlighting the ‘discomfort old colonists felt about the congregation of large numbers of people unknown to them on the wharves and in the backlanes’. 37

in Insanity, identity and empire
The making of a North Carolinian plantation mistress
Cecily Jones

In the late summer of 1853, Sarah Hicks Williams, the newly married bride of Benjamin Franklin Williams, left her family home in New York to begin a new life thousands of miles away in the Southern slaveholding state of North Carolina. Though excited about embarking on this new phase of her life, Sarah’s parting from her close-knit, devoutly religious family was particularly

in Engendering whiteness