Search results

You are looking at 71 - 80 of 110 items for :

  • religious congregation x
  • Manchester Studies in Imperialism x
Clear All
Abstract only
Emily J. Manktelow

sleep’. 62 The sense of atonement in this passage speaks eloquently to her state of mind and the complex links drawn between domesticity, comfort and mission. Female cultural and religious encounters flowed directly from their understanding of, and interaction with, mission domesticity. By mid-century this form of female mission had reached its ascendency, allowing missionary wives to be trumpeted in both their domestic and religious activities. White missionary women had successfully navigated the transition from

in Missionary families
The Rif war, the Syrian rebellion, Yen Bay and the Kongo Wara
Martin Thomas

general strike to achieve them. In Syrian urban politics at least, issues of class and gender had assumed equivalent importance to the older social cleavages of communal identity, religious affiliation and family origins. 50 That is not to say that communal sectarianism declined in importance in either Syria or Lebanon. Nor is it to challenge the dominant

in The French empire between the wars
John McAleer

contemporary taste for information about religious activity overseas, John Murray wrote to David Livingstone while he was still in Africa offering him two-thirds of the profits on every edition of a book not yet written about a missionary enterprise not yet completed. 6 The popularity of spiritual tracts and texts is further illustrated by sales figures like those for Livingstone’s Missionary travels , which sold

in Representing Africa
Jeffrey Richards

qualities of Romance, as defined by Northrop Frye, who suggests that sensation is integral to it, that it avoids the ambiguities of ordinary life in which everything is a mixture of good and bad, it presents us with a hierarchical social order, is informed by a conservative, mystical strain of social and religious acceptance and it involves questions of identity and disguise, patterns of aristocratic courage and

in Imperialism and juvenile literature
Abstract only
Robert H. MacDonald

return of mankind to reality and fact’. 15 This was a comfortable idea for the Victorian reader, for to a society jolted by religious doubt, it offered the hope of a satisfactory future. Here was the Anglo-Saxon version of manifest destiny, in which England, by virtue of her puritan history, and her commonsensical character, took her place as the leader of civilisation. Carlyle’s lectures were enormously popular, and

in The language of empire
Classes and masses
Alvin Jackson

to the great British Empire’, but he did not explore the imperial aspects of his concern in his otherwise comprehensive The Peril of Home Rule (1911). 10 In the most popular Unionist manual of the third Home Rule Bill era, S. Rosenbaum’s Against Home Rule (1912), Irish loyalists contributed essays on Irish history, the judicial and religious questions, Irish finance and poor law reform

in ‘An Irish Empire’?
Ronald Hyam

-century attitudes fell victim to the Evangelical Revival, with its fresh emphasis on sin and decorum. (John Wesley urged his congregations not to urinate in the streets.) The cult of Romanticism at the same time led to an increasing idealisation both of love and of women. Nevertheless, many relatively unrepressed eighteenth-century attitudes survived long into Victoria’s reign. What, above all, the study of

in Empire and sexuality
Abstract only
Laughing at Livingstone?
Justin D. Livingstone

instead the pursuit of the ‘good rich life’, one of ‘eating, drinking, loving, worshipping’. He urges a love for ‘women, children, strangers, outcasts’ and joy in ‘strange countries and / Strange peoples’. 138 In place of conflict, Paton’s narrator hopes for a world of Christian unity and peace. Indeed, the deeply religious nature of the play is integral to its meaning. Many

in Livingstone’s ‘Lives’
Invented traditions, propaganda and imperialism
J. A. Mangan

. The blood of heroes, he informed his congregation, was the life of nations. He urged on his pupils the Pauline concept of the body as a living sacrifice to God: ‘He no more shirked pain of disfigurement, or loss of life or limbs, in fighting the battles of his King, than any of you would do if the dream of the alarmists shall some day or other be fulfilled and you find yourselves at no holiday review

in Imperialism and Popular Culture
Abstract only
Benjamin B. Cohen

Indian history ( c . 500 BCE to 600 CE) another associational form arose, the community of monks known as the sangham . Further, the arrival and establishment of Islam in the subcontinent brought its own forms of associational life, from local madrasas with their regular attendees, to Sufi orders and their congregation at specific shrines, to the limited ‘club’ or association of those closest to a

in In the club