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which Britain divested itself of an Empire. 1 Yet the broader role of domestic religious life in shaping the public's engagement with decolonisation – reaching from the top of the institutional hierarchy to the local parish church, and including affiliated organisations and campaigns – remains shadowy and under-defined. This neglect is surprising given the important role that religion and, in particular, missionaries are seen to have played in the formation, expansion, and justification of the British Empire. Missionary involvement focused

in British civic society at the end of empire
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The Neuendettelsau missionaries’ encounter with language and myth in New Guinea

structured around these two evangelical aims. The first half explores the origins and implications of the belief that one's mother tongue fundamentally structures one's religious life and that one should, therefore, know the Christian God only within one's local linguistic and cultural context. The second half highlights the competing belief (held equally strongly) that the function of New Guinean languages needed to change to accommodate the ‘abstract’ themes of

in Savage worlds
The Baghdadi Jewish community, 1845-1931

community and the Chinese environment. The firms provided a known cultural and religious framework for their employees, who were almost exclusively of Baghdadi origin. This practice helped to cement ethnic cohesion, strengthened kinship ties and may have helped to mitigate the ‘culture shock’ felt by the new arrivals. 21 Importantly, much of the early religious life of the Baghdadi community was sponsored by the Sassoons. The first Jewish cemetery was established in 1862 with the financial support of David Sassoon and in 1887 the

in New frontiers
German-Jewish literaryproposals on garden cities in Eretz Israel

cemetery. While Stiassny made no further remarks on religious life, his explanation regarding the educational system covered a broad sphere, including the founding of a ‘University of the East’. Artists’ settlements with numerous studios had arisen in the city’s centre and its flourishing suburbs, and schools of architecture, sculpture and medallion craftsmanship were founded

in Garden cities and colonial planning

more overtly religious content was intended for performance by the choir only and served to provide a link with ‘the religious life of the past, and because of their musical and literary merit’. 54 In 1874, long after Flower’s death, Honorary Music Director H. Keatley Moore wrote a detailed report of the year’s work, most of which had been dedicated to reorganising the musical collections of South

in Sounds of liberty
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The relic state

); Rosa Maria Perez, The Tulsi and the Cross . Filipa L. Vicente, Other Orientalisms: India Between Florence and Bombay , 1860–1900 (New Delhi: Orient Blackswan, 2012). 23 Emile Durkheim, Elementary Forms of the Religious Life (New York: The Free Press, 1912); Max Weber

in The relic state

petition to Victoria against slavery: see Walter Walsh, The Religious Life and Influence of Queen Victoria, London, Swan Sonnenschein, 1902, pp. 54–5. I am grateful to Jan Marsh for this information; for a fuller account of the painting, see her article in the Guardian, 27 January 2001, p. 3. 55

in Cultural identities and the aesthetics of Britishness

‘storm-troppers, the ecclesiastical arm of eighteenth-century imperialism’. 59 They were at the forefront of the Anglican attempt to reinforce its superiority in the religious life of the colonies, at first through the dissemination of literature, but when the returns from that proved inadequate through the provision of personnel on the ground. It is difficult to tell how far many of the Welsh missionaries sent to the colonies by the SPG held on to their Welsh identity. Their determination not to use the Welsh language in the

in Wales and the British overseas empire

, the mission often depended on medicine prepared by the ‘black doctors’. 37 Among the several missionaries who were engaged in this documentation of religious life, plants and animals of south India were the linguist Benjamin Schultze (1689–1760), the Hebrew scholar Christopher T. Walther (1699–1741), the diplomat and royal priest Christian Frederick Schwartz (1726–98), Johann Philipp Fabricius (1711–91) who translated the Bible into Tamil, the educator and natural history enthusiast Christopher Samuel John (1747

in Materials and medicine
Philanthropy, Agnes Weston and contested manhood

men in need. 90 Weston also encouraged temperance among sailors through an appeal to their own personal salvation. Like other religious prohibitionists of this period, Weston cast drunkenness as a sin, which impeded the sailor’s road to salvation. She attested that ‘the deep religious life of seamen is a true and abiding fact, and when, with all the energy of their characters, they turn from a sinful

in From Jack Tar to Union Jack