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Abstract only
June Cooper

. Among them were Hastings from St James’s, Kingston from St Catherine’s, Halahan from St Nicholas’s, Burroughs, rector from St Luke’s.130 The Very Revd the Dean of St  Patrick’s became the first Vice President of the DPOS, and Revds Halahan, Burroughs and Kingston became DPOS committee members. Revd Arthur Thomas Burroughs was curate of St James’s parish in the 1820s and a committee member of the Hibernian Church Missionary Society.131 He also sought support for the parochial school 20 The Protestant Orphan Society, 1828–1940 of Saint Nicholas Without, a charitable

in The Protestant Orphan Society and its social significance in Ireland, 1828–1940
A. Martin Wainwright

to the defence of caste, and several condemned it. Although an evangelical Christian and Church Missionary Society (CMS) activist, Cust concluded with a culturally relative, if somewhat condescending, approach to how to deal with caste: I recognise the existence in different nations of an infinite

in ‘The better class’ of Indians
Jennifer Lloyd

proportionally more missionaries than other organizations that raised the money first, since their workers were responsible for their own support.82 Entry into the missionary profession was not easy. Only 186 of the Ladies’ Committee of the LMS’s 400 female applicants between 1875 and 1900 actually went out as missionaries, and by the 1890s the Church Missionary Society was rejecting 70 percent of candidates.83 The Committee wanted to recruit ‘the comparatively young between the ages of twenty-one and twenty-eight, full of health and vigour, … and … ladies of some education

in Women and the shaping of British Methodism
Contexts and intertexts
Jago Morrison

a servant for the principal of St Monica’s Girls School in Ogidi in exchange for an education. His father was a stalwart of the Church Missionary Society (CMS) based regionally at Onitsha, and travelled as a preacher between the surrounding towns and villages. The churches within whose ambit the Achebe family existed were staffed and congregated by local Igbo: white people, and people from outside the locality, were a comparatively rare sight. As Achebe makes clear in The Education of a British-Protected Child, then, the church and the Igbo community which

in Chinua Achebe
Imperial ideology in English gender politics
Diane Robinson-Dunn

Missionaries and other Christian writers who were as concerned about retaining the faithful at home in the face of declining numbers as they were about saving souls abroad repeatedly stressed that the status of women is low in Islam as compared to Christianity. Books published by the Society for Promoting Christian Knowledge and the Church Missionary Society, or articles that appeared in Looking East: The

in The harem, slavery and British imperial culture
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Ireland, Nigeria and the politics of civil war
Kevin O’Sullivan

was particularly strong with the predominantly Catholic Igbo, accentuated by the group’s strong emphasis on education, in which Biafra 87 the missionary influence was prominent. But the Catholic Church was not alone in flying the Irish flag. Also working among Christian peoples across Nigeria were a number of Irish Protestant missionaries, many of them assigned by the Church of Ireland-run Church Missionary Society (CMS). It was the Catholic connection that dominated, however. In the worsening tensions in Nigerian society, the very strength of the relationship

in Ireland, Africa and the end of empire
Abstract only
The Biafran humanitarian crisis
Kevin O’Sullivan

, ‘The Great Hunger: Biafra and Ireland’, 26 June 1968. Interview with Kennedy (16 Jan. 2006); and interview with Fr Tony Byrne, Dublin, 21 Feb. 2007. HGPA BP Box 7: Wartime Accounts, ‘Brother Francis writes on Marist Mission in Nigeria’. Quoted in Jack Hodgins, Sister Island: A History of the Church Missionary Society in Ireland 1814–1994 (n.p., 1994), p. 22. Laurie Wiseberg, ‘The International Politics of Relief: A Case Study of Relief  Operations Mounted During the Nigerian Civil War (1967–1970)’  (PhD  dissertation, University of California, Los Angeles, 1973), p

in Ireland, Africa and the end of empire
Chandrika Kaul

vibrancy of the Series and offers methodological models for future and transnational research. There are book length studies of the Radcliffe Boundary Commission in Punjab in 1947; the institutional and personal context of marriage and gender politics from the late nineteenth century; the Church Missionary Society and Christian discourse in the sphere of Western medicine and tribal India; Indo-Irish radical

in Writing imperial histories
Will Jackson

. 108 Jocelyn Murray, ‘The Church Missionary Society and the female circumcision issue in Kenya’, Journal of Religion in Africa , 8 ( 1976 ), 92–104; Robert L. Tignor, The Colonial Transformation of Kenya: the Kamba, Kikuyu and Maasai from 1900 to 1939 (Princeton: Princeton University Press, 1976), pp. 235–54; Lynn Thomas, ‘Imperial Concerns and

in Madness and marginality
Power, ritual and knowledge
Christopher Prior

officials’ authority in relation to other Europeans. The unusual reliance of Bunyoro’s Edwardian officials on Church Missionary Society missionaries was partly because Nyoro resistance led them to look for powerful local allies, and partly because a high turnover of officials provided little opportunity for detailed opinions of the Banyoro to be formed. 26 British elites in Africa consequently felt

in Exporting empire