June Cooper

. Local PO Societies, which were not subject to the direction of the parent body in Dublin, were also formed. Thus, by 1838 when the Poor Law was extended to Ireland, the charity had become an established source of private poor relief for respectable Protestants in reduced circumstances. Though an extensive public poor relief measure, the Poor Law was intended to stigmatise pauperism. Workhouses were regarded as dens of proselytism and immorality, and as a ‘badge of shame’. Given the Protestant minority status which was magnified in the workhouse environment

in The Protestant Orphan Society and its social significance in Ireland, 1828–1940
Paul Sargent

visible63 society at the beginning of the twentieth century. The Dublin Diocese alone lists the following initiatives: (1) Aid in distress: crèche, homes for the aged poor, homes for widows, homes for servants, homes for children rescued from or in danger of loss of faith, proselytism, etc., homes for boys, orphan charity, boys’ orphanages, girls’ orphanages, girls’ protection society, coal funds, lunches for poor school children, penny dinners, shelter, servants’ homes of mercy, soup kitchen, visiting and relief of the poor and sick; (2) Aid in sickness and affliction

in Wild Arabs and savages
The Carrigan Committee, the age of consent, and adoption
Moira Maguire

and legal rights of children who were removed from the state, and it certainly did not provide for the imprisonment of people who removed children from the state for the purpose of adoption. The only change in the overseas adoption practice was the introduction of a minimum age for removing a child from the state. This measure was aimed not at protecting the child but at preventing proselytism, as it was based on the assumption that desperate mothers would willingly hand newborn infants over to any individual or organization, including Protestant ones, that offered

in Precarious childhood in post-independence Ireland
Abstract only
Diane Robinson-Dunn

people at a time, and 5,709 individuals passed through it during 1857–77. 8 One lascar described the institution as ‘a Home for Mohammedans in the Christian capital’. 9 Unlike the Cairo Home for Freed Women Slaves where proselytism was forbidden, members of the London City Mission (LCM) regularly visited the Home. A missionary’s house stood just across the yard, and the Home’s library had the Bible and

in The harem, slavery and British imperial culture
The values embodied by imperial heroes
Berny Sèbe

worked in harmony with the representatives of the Third Republic, especially since, for practical reasons, the colonial administration was reluctant to interfere in religious matters whenever Muslims were involved. 121 Cardinal Lavigerie allegedly embarrassed French authorities in Algeria with his zealous proselytism, but he remained a popular figure in Republican France for his

in Heroic imperialists in Africa
Brad Beaven

. 102 J. Williams, 'One Could Literally Have Walked on the Heads of the People Congregated There' , in K. Laybourn (ed.), Social Conditions, Status and Community, 1860-c. 1920 (Stroud, Sutton, 1997), p. 130; R.J. Holt, 'Football and the Urban Way of Life in Nineteenth Century Britain.'. in J.A. Mangan (ed), Pleasure, Profit and Proselytism. British Culture and Sport

in Visions of empire
Shurlee Swain and Margot Hillel

from proselytism, most denominations, Evangelical and Roman Catholic alike, rushed to establish their own societies, with the result that Victoria had eleven licensed child rescuers by 1907. 87 In Canada the Irish-born J.J. Kelso used the skills he had gained as a journalist to propagate the child rescue cause. Having founded the Toronto Humane Society, which rescued both children and animals, in 1887 he worked with

in Child, nation, race and empire
Jeremy C.A. Smith

interlocutors. However, the anomalies of the Axial Age paradigm are still hard to wish away. The civilisation that most closely integrates religious and civilisational coherence is Islamicate civilisation, which was not included in early debates about axiality.When religious coherence is overstated, other aspects of civilisational development can be overlooked. A  few examples help illustrate the point. For instance, the logics of imperial expansion are not adequately related to successful campaigns of proselytism (Spohn, 2010:  59). Nationalism, which should figure as a

in Debating civilisations
Coping with change
S. Karly Kehoe

limited at first, was accomplished through the cooperative effort of male and female religious personnel and a committed and increasingly influential laity. Catholics embarked upon a campaign of religious voluntarism that mirrored the activities of their Presbyterian counterparts and established the roots of a social welfare network that would emphasise a commitment to the poor and guard Catholics against Protestant proselytism.1 The moral agency of women was a key part of the process since it was believed that the transformation of society would be achieved by and

in Creating a Scottish Church
S. Karly Kehoe

exclude the Irish Famine victims from relief. Viewing this legislation as nothing less than the state-sanctioned extension of Protestantism, Catholic authorities weighed their options and, realising that they had neither the money nor the personnel to cope with the suffering or to fend off Protestant proselytism, they turned to women religious. In 1847, as upwards of 1,000 impoverished Irish were landing in Glasgow each week, the first two nuns arrived and like so many other foundresses they initially divided their time between teaching and impromptu nursing work in an

in Creating a Scottish Church