Search results

This book introduces the reader to emerging research in the broad field of 'imperial migration' and shows how this 'new' migration scholarship had developed our understanding of the British World. This is done through an analysis of some of former colonies of British Empire such as Australia, Canada, India and Zambia. The book focuses on the ideas of Reverend Thomas Malthus of how population movements presaged forces within sectors of a pre-industrial economy. The formation of national and imperial identities along racial lines in the mid-nineteenth century is covered by an analysis of the mid-nineteenth century British censuses. The clergy played a pivotal role in the importation and diffusion of a sense of British identity (and morality) to Australian churchgoers. The resistance and accommodation of Welsh Presbyterianism in Eastern Bengal is investigated through the varieties of engagement with Indian Christians and non-Christians. The book argues that Asian migration and the perceived threat it posed to the settler colonies was an issue which could unite these seemingly incongruent elements of the British World. Child migration has become a very sensitive and politically charged issue, and the book examines one of the lesser studied child migration agencies, the Middlemore Children's Emigration Homes. The book also deals with the cultural cross-currents in the construction of an Anglo-Canadian or 'Britannic' national identity. The white settlers' decisions to stay on after independence was granted to Zambia are instructive as it fills an important gap in our understanding of Africa's colonial legacy.

socialism. This chapter will examine the role of music in the reform culture of middle-class liberals such as Haweis and John Pyke Hullah. 5 Common to the two organisations examined here in detail, London’s South Place Chapel and Melbourne’s Australian Church, was both an eschewal of orthodoxy, dogma and creed replaced by openness and inclusiveness in outlook, and a vibrant musical culture. Thus we look at

in Sounds of liberty

The presence of women has been evident throughout the previous pages. In the last chapter this was manifested not only in their political and reform activities, but also in their work as musicians and the ways in which their musical activities contributed to the formation of the distinct internal cultures of South Place Chapel and the Australian Church. Women from a range

in Sounds of liberty

from the early activity of the Colonial Church Society (CCS), an Anglican society which was formed in 1835 to supply evangelical clergy to British colonists. 27 In 1851 the CCS merged with the Australian Church Missionary Society and the Newfoundland School Society to form the Colonial Church and School Society and eventually the Colonial and Continental Church Society (CCCS). Although its original

in Empire, migration and identity in the British world

Australian Church that brought a varied community of emancipated convicts, free settlers, elite figures and military personnel within its governing structures. Openings for lay involvement at the diocesan level also increased as the Church became more dependent on voluntary funding. The Church of England Lay Association, established by Bishop Broughton in 1844 to organise lay contributions towards Church extension, was one

in An Anglican British World

, and with the agreement of the British government, William Morris, the Benedictine Vicar-Apostolic in London, appointed two English monks from his order to take charge of the nascent Australian Church. William Ullathorne was appointed Vicar-General of New South Wales in 1832 and his mentor, John Bede Polding, was appointed Bishop of Sydney and Vicar-Apostolic of New Holland and Van Diemen’s Land two

in Imperial spaces
Radical religion, secularism and the hymn

central to what David Nash has described as the ‘eclectic search for morality’, 4 a search which was undertaken by a range of movements at different times and in different places. Hymn-singing and carefully selected hymn collections helped to construct internal identities. They could knit together communities, such as those found in London’s South Place Chapel and Melbourne’s Australian Church, and

in Sounds of liberty

occasionally adjudicated on disciplinary matters in the Australian Church. Generally speaking, however, communication between the branches of the Church was minimal. Wilson would himself admit that he could only give ‘friendly advice and consolation’ to Australian churchmen. 29 If communication between the churches in the ‘eastern empire’ was intermittent, then that between the eastern and western

in An Anglican British World
Abstract only

influenced and was influenced by in the nineteenth century. _________________ 1988 (Kersington, New South Wales: New South Wales University Press, 1992); Janet West, Daughters of Freedom: A History of Women in the Australian Church (Sydney: Albatross Books, 1997). 51 A. more thorough review of the historiography of North American women religious can be found in Carol K. Coburn, ‘An Overview of the Historiography of Women Religious: A Twenty-Five-Year Retrospective’, U.S. Catholic Historian, 22 (winter 2004), 1–26, and Elizabeth M. Smyth, ‘Writing the History of Women

in Contested identities

’s status as Australia’s largest immigrant community might explain why Anglican clerics felt little pressure to remind the English community of the relationship between English Church and English people. The Australian Church also differed to its Upper Canadian counterpart in its limited involvement in the Orange Order. This may have been because the impulse for the establishment of Orangeism in New

in An Anglican British World