Search results

You are looking at 1 - 10 of 106 items for :

  • religious congregation x
  • Manchester Studies in Imperialism x
Clear All

instil their cause into the religious life of local congregations. Under constant pressure to justify their work to supporters at home, missions were dependent on their ability to penetrate grass-roots society. 96 Susan Thorne shows how even in the most isolated rural villages the colonies could be encountered on a regular basis through the local institutions of organised religion. 97 Missionary sermons and publications mapped the Empire for their public, furnishing them with representations of people of different countries and shaping ideas of race, gender, and

in British civic society at the end of empire
Crucial collaboration, hidden conflicts

lymph supply. 44 For missionaries, cooperation with the government generated goodwill. They received more resources and the backing of the colonial state to carry out large-scale vaccinations, which in turn extended the medical missions’ evangelistic reach. It is evident that the missions used vaccination campaigns for their own religious ends. For example, at Bandawe station in 1900, one Livingstonia

in Beyond the state

at Jamberoo over religious practice. These originated in the different Anglican traditions which members of the congregation brought with them from England and Ireland. The tensions had given rise to very public expressions of disapproval by different sections of the congregation only a few years before Sharpe’s visit, and these still simmered under the surface in 1869. The ‘specimen of correct

in Imperial spaces

addition to religious duties, Haweis was active as both a popular lecturer and writer on many subjects, but above all on music. He was music critic for Pall Mall Gazette and Truth and produced other major works including My Musical Life (1891) and a travel account, Travel and Talk (1896). 3 Haweis’s account of his globetrotting as a popular lecturer to

in Sounds of liberty
Abstract only
The Church and education

have been displayed by their Dutch predecessors. If they became socially and linguistically assimilated with their congregations, they brought fresh educational and theological outlooks to bear. In the end the DRC became something of a Dutch/Scots hybrid. Religious ideas and practices are modified in their transference across the globe like any others. Aberdeen, Edinburgh, Utrecht, Cape Town, Graaff Reinet (or

in The Scots in South Africa

representing the Dominican order, the Congregation of St Filipe Neri, and the Order of the Observantes. Not only do these religious men stand guard over Xavier’s corpse during the three nights of his public exposure but they assist in chanting the ‘Te Deum’ and performing the High Mass. Thus, in the absence of the Jesuits, these other priests (both ordered and secular) are called upon by state officials to

in The relic state

Ibid. , p. 276. 59 R. MacGinley, Foundations of Australian Congregations of Religious Women: An Investigation (Sydney, 1979). 60 Fogarty, Catholic Education in Australia , 2, p. 286, footnote 81

in Empire, migration and identity in the British world
Radical religion, secularism and the hymn

its first service in the Labour Temple on 8 July 1918. Like its forerunners across the seas, it allowed for a broad range of religious beliefs and appropriated and adapted existing ‘religious forms and ceremonies’. 192 Like the British Labour Church it also experienced tension between secular and religious elements within the broader congregation. This fissure only became acute once the unifying force of

in Sounds of liberty
Britons and Irish imperial culture in nineteenth-century India

people (including many other marginalised non-Anglican Protestant groups such as Irish Presbyterians and Methodists) were never quite comfortable with a ‘British’ designation, and did not necessarily see themselves as such. In this sense, late eighteenth- and nineteenth-century Ireland was never an homogenous economic, political or religious entity whose historic relationship with Britain was

in The cultural construction of the British world

British and later allowed Indian nationalists to exploit the raj. 2 Their longstanding presence in India meant that they were more indigenised than most Western religious orders and could draw upon many links with Indian intellectuals and educators. 3 From the seventeenth century onwards, these interactions had been so powerful that the Vatican had, at times, felt compelled to require the

in Learning femininity in colonial India, 1820–1932