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The Aid Industry and the ‘Me Too’ Movement
Charlotte Lydia Riley

, S. ( 2018 ), ‘ The Collective Power of #MeToo ’, Dissent , 65 : 2 , 80 – 7 . Kagumire , R. ( 2018 ), ‘ An American Missionary’s Racist Rant in Uganda Shows the Disturbing Reality of White Savior Complex ’, Quartz Africa,

Journal of Humanitarian Affairs
Methodist missionaries in colonial and postcolonial Upper Burma, 1887–1966

The first British Methodist missionaries came to Upper Burma in 1887 and the last left in 1966. They were known as 'Wesleyans' before 1932 and afterwards as 'Methodists'. This book is a study of the ambitions, activities and achievements of Methodist missionaries in northern Burma from 1887-1966 and the expulsion of the last missionaries by Ne Win. Henry Venn, the impeccably evangelical Secretary of the Church Missionary Society (CMS), was the most distinguished and inspiring of nineteenth-century mission administrators. Wesleyan missionaries often found property development more congenial than saving souls. In Pakokku in December 1905, a 'weak' American missionary from Myingyan and a couple of Baptist Burman government officials began 'totally immersing' Wesleyans. Proselytism was officially frowned upon in the Indian Empire. The Wesley high schools were extraordinarily successful during the early years of the twentieth century. The Colonial Government was investing heavily in education. A bamboo curtain descended on Upper Burma in May 1942. Wesley Church Mandalay was gutted during the bombing raids of April 1942 and the Japanese requisitioned the Mission House and the Girls High School soon afterwards. General Ne Win was ruthlessly radical in 1962. By April 1964 Bishop was the last 'front-line' Methodist missionary in Upper Burma and the last European of any sort in Monywa. The book pulls together the themes of conflict, politics and proselytisation in to a fascinating study of great breadth.

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Michael D. Leigh

, Underwood, Young, Early, Adcock and Skinner – and four new Women’s Auxiliary missionaries – the Misses Moore, Merrick, Hanna and Winston – arrived between 1908 and 1916. The Upper Burma Mission was beginning to feel substantial and permanent. Deteriorating relationships with other missionary societies were the only blots on the landscape. Perhaps it was a sign of their growing confidence that missionaries could afford to squabble amongst themselves. In Pakokku in December 1905, a ‘weak’ American missionary from Myingyan

in Conflict, politics and proselytism
A study in language politics
Heather J. Sharkey

designated readers – the society persisted in promoting it. 12 The society's commitment to the Negro-English Bible of Surinam anticipated its behaviour towards Arabic almost a century later. Indeed, during the early twentieth century, certain prominent British and American missionaries, who were working on the ground in North Africa and who were eager to appeal to Arab elites, expressed deep misgivings about the society's willingness to publish versions for the hoi polloi . Leaders of the BFBS were

in Chosen peoples
Humanitarianism and the Victorian diplomat
Michelle Tusan

educating Christian minorities, such as the American missionary-run Robert College. In these schools, minorities with few rights and privileges ‘acquired their knowledge of the institutions, laws, and customs of civilised countries and those principles of political freedom’. For Layard, the spread of liberal democratic institutions and values was in part responsible for helping

in The cultural construction of the British world
Nineteenth-century seamen’s missions and merchant seamen’s mobility
Justine Atkinson

before you, as an orderly sober people.’ 40 Morrison’s solution was for sailors to become Christian ambassadors, whose example might assist the missionaries in China in their primary concern, which was the souls of non-Christian Chinese. It was a hope shared by American missionaries. In his address to a public meeting shortly before his departure for Canton, the ASFS’s second seamen’s chaplain to the city, Edwin Stevens (posted 1832 to 1836), expressed similar sentiments to the theory put forward by Leavitt a few years before of streams flowing forth from a single

in Empire and mobility in the long nineteenth century
Morton J. Netzorg

college came in contact with a few American teachers. There was a sprinkling of zealous American missionaries all over the country, and there were plantation owners or managers in many parts of the country. The Americans were influential in running the transportation network, especially the bus lines. In the main cities, there were American doctors and American lawyers who had Filipino clients, just as there

in Asia in Western fiction
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David Murphy
Patrick Williams

respects it was due to the efforts of Phillips and AMB [American Missionary Board]. Even before the opening of the BMSC [Bantu Men’s Social Club], Phillips and Bridgman were publicly acknowledged as ‘the pioneers of the pictorial education of the Native’. (Petersen 2003 : 38) Is important to note, however, that the supposedly benevolent paternalistic

in Postcolonial African cinema
Orphans, refugees and Norwegian relief in the Soviet Armenian Republic, 1922–25
Inger Marie Okkenhaug

the Armenian community she had worked and lived with for more than ten years – first in Mezreh (Eläzig) and in Mush, in Eastern Anatolia. 8 There, she had accumulated vast experience in medical practice and in running an orphanage for Armenian boys. On the spot, Biørn cooperated with other Scandinavian and American missionaries, who, due to the Genocide, had turned into relief workers. Equally important was the network of women sponsors in Norway, who had an emotional (and needlework) bond with Armenia and supported their ‘envoy’ in Armenia with prayers as well as

in Aid to Armenia
Zheng Yangwen

most important one of the three since it directly served the Qing court and Zhongli Yamen. The Qing could not undertake this kind of project without the help of their erstwhile Western foes. Luckily, an increasing number of Westerners, mostly missionaries, were willing to help. Established in 1862, the College was put under the direct leadership of Prince Gong and his foreign ally, Robert Hart. Among its earliest instructors were British missionary John Shaw Burdon, British-American missionary John Fryer, American missionary W. A. P. Martin and Hart’s colleague H. B

in Ten Lessons in Modern Chinese History