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Contexts and intertexts
Jago Morrison

autobiographical writings make clear, the cultural dialectic that structured his upbringing was between the world of the Christian mission, on the one hand, and Igbo traditional culture, on the other. In an interview with Dennis Duerden in 1965, the author described some of the typical evangelising activities in which he was expected to participate Morrison_Achebe.indd 4 26/05/2014 12:03 Speaking from the middle ground  5 as a child (evidently pursued with less vigour than expatriate missionaries would have liked): When I was growing up it was not very common to see people

in Chinua Achebe
Jago Morrison

atonement with my past’.7 As I will show, however, the form of this ‘atonement’ through fiction is by no means that of evangelising either for Nigeria or (for that matter) Igbo nationhood. The focus of these works, rather, is bearing witness to the damage wrought by colonialism, in the past and in the present, and the ways it wrecked the possibility for organic cultural development. Achebe’s Okonkwo saga Achebe made his first attempt at a full-length novel while living in Lagos and working for the NBC. It was a weighty and ambitious narrative tracing three generations of

in Chinua Achebe
Helena Goodwyn

the evangelising impulse of the ‘gospel’ to insist upon institutional reform of the ‘social’ at a time of ‘intense, transnational traffic in reform ideas, policies, and legislative devices’ (Rodgers, 1998: 3). Rodgers identifies this period of Western moral and religious re-evaluation as beginning in 1870, coinciding with, or precipitating, the Second Industrial Revolution, and ending with the Second World War. Considering the implications of Harkness’s and Stead’s engagement with these discourses – the social gospel movement – provides a context for Harkness

in Margaret Harkness
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The male leader’s autobiography and the syntax of postcolonial nationalism
Elleke Boehmer

mentors George Padmore, W. E. B. Du Bois, Simeon Bankole Wright, Dr Aggrey, Jomo Kenyatta and Nkrumah himself, while the ‘mottos’ and ideas of the Jamaican Marcus Garvey, he tells us, also ‘captivated’ him. Although of different ideological stripes and geographical locations, all those named are committed nationalists critical of colonisation. In a revealing conclusion to his mini-narrative of interconnected influence, Azikiwe writes: ‘I resolved to formulate my philosophy of life, so far as was practicable, towards the evangelisation of universal fatherhood, universal

in Stories of women
Brian Sudlow

for the emergence of this Catholic utopia is the success of Pius X’s policies, a fact which shocks the novel’s main protagonist, Monsignor Masterman, considerably: ‘But I thought Pius X simply ruined everything.’  ‘So they said at the time. His policy was to draw the lines tight and to make no concessions. He drove out every half-hearted Catholic by his regulations, and the result was a small but extraordinarily pure body. The result has been that the country was re-evangelised and has become a land of saints.’ 31

in Catholic literature and secularisation in France and England, 1880–1914
Brian Sudlow

mission of the Church to convert the world to Christ, and, therefore, as a means of defending an established Christian society, rather than a means of legally coercing the social order into a Christian mould without evangelisation. True Englishness Returning to the late nineteenth century, however, the waters were muddied somewhat by the two predominating tendencies of previous generations. On the one hand, there was the liberal tendency (sometimes called Cisalpine) which favoured a more discreet and humbler Catholic

in Catholic literature and secularisation in France and England, 1880–1914
Eiléan Ní Chuilleanáin

centuries.16 The translation of the Bible into Irish, since the patrons and translators regarded it as essential for Protestant evangelisation, belongs in this category. Alongside the scriptures in the native vernacular, we observe translations aimed at other groups, such as the seventeenth-century translation of the Psalms from an Armenian version to the learned vernacular, Latin, by the judge, MP and Trinity professor Dudley Loftus in 1661, and the French version of the Book of Common Prayer by the minister of the French Church in Dublin in 1665.17 All of these kinds

in Dublin
Abstract only
From Republic to Restoration
Janet Clare

church –​including Independent and Baptist congregations –​onto a wider ecclesiastical system meant there was no legally enforceable organisation for clergy or their congregations beyond the parish.45 Baptists and Quakers had relative freedom to preach, congregate and evangelise while many among the royalist clergy chose to conform.46 Traditionalists, of course, mourned 14 15 Introduction: from Republic to Restoration the loss of liturgy, prayer and ritual and resented the abolition of festivals and holidays. Aspects of the old Church of England did remain: as David

in From Republic to Restoration