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[God] hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation. (Acts 17:26) ‘One blood’: John Fraser and the origins of the Aborigines In 1892 Dr John Fraser (1834–1904), a schoolteacher from Maitland, New South Wales, published An Australian Language , a work commissioned by the

in Chosen peoples

MUP FINAL PROOF – <STAGE>, 08/03/2013, SPi 8 Monarchy and religion in Canada, Australia and the Commonwealth The discussion turns to consider the evidence of the patterns of religious affiliation and belief to be found among all the realms of the monarch with a view to determining their compatibility with the inherited religious rituals of accession and coronation or possible successor forms. Consideration is also given as to the question of the continued viability of collective ritual for all the realms and the possibility of there being individualised

in Monarchy, religion and the state
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event, yet another bout of anticlericalism in France, resulted in an influx of French women religious into England in the early 1900s. This development influenced further changes in religious life in England and is beyond the remit of this book.9 The use of 1900 as the end date of this book provides a _________________ level. This is another facet of nineteenth-century religious life that is currently under-researched. 6 M.R. MacGinley, PBVM, A Dynamic of Hope: Institutes of Women Religious in Australia (Darlinghurst, New South Wales, Australia: Crossing Press, 2002

in Contested identities
Civil religion in the United Kingdom, Canada, Australia and the Commonwealth

This book introduces a discussion of a fundamental paradox concerning contemporary society and government in the United Kingdom of Great Britain and Northern Ireland (UK). There is strong evidence of continuing trends towards a more secular and less religious society and pattern of social behaviour. At the same time, religious doctrines, rituals and institutions are central to the legitimacy, stability and continuity of key elements of the constitutional and political system. Outlining the thesis of secularization, the book attempts to account for the failure of secularisation theory. The oaths of the accession and of the coronation of the monarch are the central affirmative symbolic acts which legitimate the system of government of the United Kingdom of Great Britain and Northern Ireland (UK) and the place of the monarchy at the apex of the political system. The book explores some remote and dusty corners of the constitution of the UK that might be of some importance for the operation of the UK political system. The 1953 coronation ad many features of the 1937 coronation on which it was modelled. The religious rituals of the UK Parliament appear to be much more fixed and enduring than those devised in the context of devolution since 1999 to resolve tensions between the religious and political spheres in the 'Celtic' regions. A profound limitation of Anglican multifaithism as a doctrine for uniting the political community is its failure to connect with the large secular population.

Liverpool and was able to ‘pay us a visit, which filled us with great joy’.71 In 1872, Mother Mary Vincent (Ellen Whitty), former superior of the mother house in Dublin and current superior of the convent in Brisbane, Australia, stopped at Bermondsey. Her visit ‘was a source of mutual pleasure, for she gave an interesting and most edifying account of the labours of our Dear Sisters in that New Continent’.72 The annals of the Faithful Companions of Jesus noted: On September 12th & 13th, we passed some delightful recreation with dear Mother Philomena Higgins, who with our

in Contested identities
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The Bible, race and empire in the long nineteenth century

Chosen peoples demonstrates how biblical themes, ideas and metaphors shaped narratives of racial, national and imperial identity in the long nineteenth century. Even and indeed especially amid spreading secularism, the development of professionalised science and the proclamation of ‘modernity’, biblical notions of lineage, descent and inheritance continued to inform understandings of race, nation and character at every level from the popular to the academic. Although new ideas and discoveries were challenging the historicity of the Bible, even markedly secular thinkers chose to explain their complex and radical ideas through biblical analogy. Denizens of the seething industrial cities of America and Europe championed or criticised them as New Jerusalems and Modern Babylons, while modern nation states were contrasted with or likened to Egypt, Greece and Israel. Imperial expansion prompted people to draw scriptural parallels, as European settler movements portrayed ‘new’ territories across the seas as lands of Canaan. Yet such language did not just travel in one direction. If many colonised and conquered peoples resisted the imposition of biblical narratives, they also appropriated biblical tropes to their own ends. These original case studies, by emerging and established scholars, throw new light on familiar areas such as slavery, colonialism and the missionary project, while opening up exciting cross-comparisons between race, identity and the politics of biblical translation and interpretation in South Africa, Egypt, Australia, America and Ireland. The book will be essential reading for academic, graduate and undergraduate readers in empire, race and global religion in the long nineteenth century.

members and difficulty in finding an alternative version. The issue did not however die. In the House of Commons on 14 May 1909, W. Redmond, the Irish Nationalist MP, moved the Removal of Disabilities on Roman Catholics bill which required the abandonment of the Accession Declaration. He argued that Roman Catholic citizens were not challenging the Protestant succession or the Coronation Oath but that grave offence that was generated in the UK and the dominions of Canada and Australia, and indeed worldwide, by the requirement of the law for the King to ‘stand up before

in Monarchy, religion and the state
The coronation of 1953

/05/2013, SPi WHAT A DAY FOR ENGLAND! THE CORONATION OF 1953 65 which made the ‘dominions’ of Australia, New Zealand, Canada, the Union of South Africa and the Irish Free State effectively independent states with the UK monarch as their titular head of state. In principle, then, in 1937, each of these states could have had an individual coronation for the monarch. In such circumstances, there could have been six coronations. If there was to be only one coronation for all of the UK and all of its possessions and territories as well as all of the dominions, then the

in Monarchy, religion and the state

of Government in Perth, Australia. However, despite the attention given to the rules of succession, there is no public evidence of any intention by the relevant authorities to vary the installation procedures themselves. Given the shift of the House of Lords from a hereditary chamber to one largely staffed by life peers and other major constitutional changes in the UK since 1952 such as parliamentary devolution and the establishment of a London Assembly, it is a moot point whether the composition and procedures of the accession and its proclamation ought to be

in Monarchy, religion and the state
Girls from the Kinder transport in Southport, 1938–1940

–1940 left to join parents who had also escaped: this was Ruth Hammer, who joined her mother in Colombo en route for a new life in Australia.60 Other girls’ families had become fragmented by Nazi policy and by the urgency in which they had sought means of departure. Hedwig Herzberg’s eldest sister was in Chile, her father, deported from Germany as a Polish citizen, was in Warsaw, her mother still in the family home in Vienna. Both her parents, along with those of all the other girls but Ruth Hammer, perished. Apparently it did not occur to the refugee committees in either

in ‘Jews and other foreigners’