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Colonial encounters in Indian women’s English writings in late nineteenth-century western India
Indrani Sen

and successful advocate at the Bombay High Court in whose house she resides as a pre-pubertal child-wife. Other than going to school, however, she leads the life of a typical upper-middle-class Maharashtrian Brahmin girl, accompanying other female family members at poojas (ritual prayers), religious festivals, marriages and birth celebrations. Purdah is shown to be absent in this liberal family

in Gendered transactions
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The contestation of time in settler-colonial Victoria
Giordano Nanni

powerfully did the bell prefigure as a symbol of religious conversion in the mind of the local missionary, the Reverend Friedrich Hagenauer, that he even penned an ode to it in later years: ‘Ebenezer Bell’ – Where lately nought was rife but sin and sadness, A little bell rings out in tones of gladness – A welcome to the service of

in The colonisation of time
Distance, perspective and an ‘inclusive nationhood’
Mary Chamberlain

maintaining specific worship and other practices. Their pastors were migrants themselves and subject to the same pressures as their congregations. The Jamaican Revd Ethelred Brown (who later emerged as a key figure in the struggle for Jamaican self-government), for instance, named his church after Hubert Harrison (originally from St Croix) the ‘father of Harlem Radicalism’ involved in the early years of both

in Empire and nation-building in the Caribbean
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The localisation of British activity in China
Robert Bickers

-Japanese trade rivalry or intellectual and social religious developments – added urgency to the changes outlined below. Transforming British businesses Penetration of the China market had always involved using local intermediaries. This situation had evolved in two interrelated ways: first, and most obvious, there was the compradore system, whereby foreign

in Britain in China
J.S. Bratton

and shown there a persistent advocacy of the domestic ideal, ‘often explictly associated with the imperial role of the Englishwoman’. In less deliberately designed and skilfully managed periodicals than those of the Religious Tract Society the gaps in the ideological pattern can show up sharply. The Girls’ Empire; An Annual for English Speaking Girls All Over the World , published by Andrew

in Imperialism and juvenile literature
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Angela McCarthy

, seems to have been greatly underestimated . . . The data presented . . . suggests that the influence was probably far greater.’ 7 Nor has the Gaelic language spoken by Scottish migrants received sustained attention, except to note the declining use of Gaelic. This is surprising given the existence of diverse printed material in the Gaelic language such as religious texts, song books, newspapers

in Scottishness and Irishness in New Zealand since 1840
Jeffrey Richards

graded human beings according to a scale of race and civilisation; partly religious (Protestant prejudice against Catholics); partly class (urban industrial progress against peasant backwardness); and partly imperial (as a subject people, the Irish were automatically inferior and in need of good government). All of this is true up to a point, particularly in the nineteenth century. But Curtis’s view has

in ‘An Irish Empire’?
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Daniel Owen Spence

channels clear. 33 Health and the resulting social benefits to the colony were again used here to attract popular support. The message also had a political purpose, with Elliot appealing not just to the assembled congregation, who as yachtsmen were hardly laymen; it was conveyed through the press to Hong Kong

in Colonial naval culture and British imperialism, 1922–67
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Missionary schools and the reform of ‘African time’
Giordano Nanni

who gives his congregation five minutes grace, soon finds that he has to wait ten minutes for the people. The teacher must practice punctuality, and in turn the children will learn to hurry up to school. There must be a keeping of time both ways. 27 In colonial as well as metropolitan contexts, education was geared

in The colonisation of time
John M. MacKenzie and Nigel R. Dalziel

their association – and therefore of the allegedly sympathetic relationship between their two congregations – which became more potent than the reality. It was a myth which was repeated so often that it came to have some kind of propagandist value. And that helps to explain why the supposedly Scottish regiments and the schools which displayed outwardly Scots forms in aspects of their cultural and

in The Scots in South Africa