When members of that oft-maligned institution, the Anglican Church – the 'Tory Party at prayer' – encountered the far-flung settler empire, they found it a strange and intimidating place. Anglicanism's conservative credentials seemed to have little place in developing colonies; its established status, secure in England, would crumble in Ireland and was destined never to be adopted in the 'White Dominions'. By 1850, however, a global ‘Anglican Communion’ was taking shape. This book explains why Anglican clergymen started to feel at home in the empire. Between 1790 and 1860 the Church of England put in place structures that enabled it to sustain a common institutional structure and common set of beliefs across a rapidly-expanding ‘British world’. Though Church expansion was far from being a regulated and coordinated affair, the book argues that churchmen did find ways to accommodate Anglicans of different ethnic backgrounds and party attachments in a single broad-based ‘national’ colonial Church. The book details the array of institutions, voluntary societies and inter-colonial networks that furnished the men and money that facilitated Church expansion; it also sheds light on how this institutional context contributed to the formation of colonial Churches with distinctive features and identities. The colonial Church that is presented in this book will be of interest to more than just scholars and students of religious and Church history. The book shows how the colonial Church played a vital role in the formation of political publics and ethnic communities in a settler empire that was being remoulded by the advent of mass migration, democracy and the separation of Church and state.
This book collects eleven original essays in the cultural history of the British Empire since the eighteenth century. It is geographically capacious, taking in the United Kingdom, India, West Africa, Hong Kong, and Australia, as well as sites of informal British influence such as the Ottoman Empire and southern China. The book considers the ways in which British culture circulated within what John Darwin has called the British “world system”. In this, the book builds on existing imperial scholarship while innovating in several ways: it focuses on the movement of ideas and cultural praxis, whereas Darwin has focused mostly on imperial structures —financial, demographic, and military. The book examines the transmission, reception, and adaptation of British culture in the Metropole, the empire and informal colonial spaces, whereas many recent scholars have considered British imperial influence on the Metropole alone. It examines Britain's Atlantic and Asian imperial experiences from the eighteenth to the twentieth century together. Through focusing on political ideology, literary movements, material culture, marriage, and the construction of national identities, the essays demonstrate the salience of culture in making a “British World”.
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.
Both writers and critics of the
BritishWorld have primarily focused on the white inhabitants within it;
the role of non-whites and their impact remains problematic. It is only
by studying the reactions to Asian migration, however, that historians
can understand why, over time, the concept of empire became less
compelling to the settler colonies and why alternative imagined
Royal Tourists, Colonial Subjects, and the Making of a British World, 1860-1911 examines the ritual space of nineteenth-century royal tours of empire and the diverse array of historical actors who participated in them. The book is a tale of royals who were ambivalent and bored partners in the project of empire; colonial administrators who used royal ceremonies to pursue a multiplicity of projects and interests or to imagine themselves as African chiefs or heirs to the Mughal emperors; local princes and chiefs who were bullied and bruised by the politics of the royal tour, even as some of them used the tour to symbolically appropriate or resist British cultural power; and settlers of European descent and people of colour in the empire who made claims on the rights and responsibilities of imperial citizenship and as co-owners of Britain’s global empire. Royal Tourists, Colonial Subjects, and the Making of a British World suggests that the diverse responses to the royal tours of the nineteenth century demonstrate how a multi-centred British-imperial culture was forged in the empire and was constantly made and remade, appropriated and contested. In this context, subjects of empire provincialized the British Isles, centring the colonies in their political and cultural constructions of empire, Britishness, citizenship, and loyalty.
clergy who were sent out to the Britishworld. 4 Michael Gladwin’s work on
Australia, and Hilary Carey’s on the empire more generally, has
answered questions about the social, educational and national
backgrounds of colonial clergy, the similarities and differences between
colonial and metropolitan clergy, the kinds of men recruiters were
after, and what the appointment of clergy reveals about the imperial
This book examines the dissemination
and exchange of ideas within the Britishworld between 1763 and 1997. In
particular, it is concerned with looking at the ebb and flow of concepts
integral to the circulation of imperial culture, as well as the beliefs,
practices and outcomes associated with them. In doing so, it builds on
two key developments in scholarship since the turn of the century
The discourse of unbridled capitalism in post-war Hong Kong
identities as well as how a plethora of imperial cultures were
constituted in the movement of many of the ideas, practices and beliefs
that permeated the Britishworld-system.
More British than Britain: Hong Kong’s Victorian
Most of the writers or observers
cited in this chapter celebrated Hong Kong’s economic freedom.
Following the creation of the post-1945 British
The Church of England, migration and the British world
Britain to the
colonies of European settlement in the first half of the nineteenth
century. Migrants had a part to play in the extension of a formal and
territorial British empire, but they also created a British
‘world’ or ‘diaspora’ that in time would come to
be divided into self-governing colonies and dominions. Though it is
sometimes unclear what the Britishworld refers to (one might ask, for
offered a practicable means of building loyal colonies out of disparate
communities. In many ways there were strong parallels between
Gowan’s mission and the Church’s: both wanted to bring
minorities within their institution, and both saw themselves as
strengthening the ties that bound diverse colonial populations to
Britain and the Britishworld.
The Church’s significance in both narratives of