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Abstract only
Michael D. Leigh

by 300 per cent since 1939 and rice cost ten times more than before the war. The going rate for servants was Rs 300 per month (Rs 600 for a married man), while missionaries’ salaries had remained the same. The mission houses were dilapidated, unsanitary and riddled with white ants. It was rumoured that forty new Baptist missionaries were on their way to Burma, that their cost-of-living allowances had been increased by 75 per cent and that ABM was going to pay their income-tax bills. Life seemed very unfair. The

in Conflict, politics and proselytism
Abstract only
James Whidden

events of the ‘bloody year’ (1882) as ‘a comedy to those who think, a tragedy to those who feel’. 3 The comedy was that the idea of Britain's ‘civilising mission’ had become justification for the repression of Egypt's liberty. The tragedy was that in 1882 Britain made a ‘mockery of self-government’ by using military force to restore an Egyptian regime that had been the object of liberal critiques over

in Egypt
Becky Taylor

3 Education and missions The twentieth century saw informal and legislative attempts to bring Travellers within the embrace of education, yet Traveller culture remained determinedly non-literate. Unlike in majority society where illiteracy was a stigma, amongst Travellers it was seen as part of nomadic identity and a symbol of their continuing independence.1 This chapter looks at how the state and voluntary agencies, often missionary in origin, attempted to engage Travellers in education and welfare efforts more generally. Within this I raise the possibility

in A minority and the state
David Hardiman

During the 1870s, the CMS declared its intention to open more missions ‘among the non-Aryan hill-people’, who it was feared were coming under Hindu influence. The Santals of Bengal and Arrains of Travancore had ‘already yielded a good harvest of souls to the Society’s sowing’. A new mission to the Gonds of central India had been opened and efforts had been made from time

in Missionaries and their medicine
Felicity Jensz

In 1842, eighteen young Sri Lankan males wrote essays at the Cotta (Christian) Institution (now known as Sri Jayawardenepura Maha Vidyalaya), a training institute for male Christian youth to become future mission agents run by the CMS. The CMS had arrived in Sri Lanka in 1818 and established the institute in 1822 at Cotta (Kotte, or K tte, now Sri Jayewardenepura), outside of

in Missionaries and modernity
A. Martin Wainwright

analyses the motives that caused institutions in the United Kingdom initially to encourage Indians to study in Britain. Although they formed part of a culturally chauvinist imperial mission, these motives were firmly grounded in the assumptions and discourse of class hierarchy, to which India’s elite readily responded. They also tapped into racially inclusive concepts of imperial

in ‘The better class’ of Indians
Jennifer Lloyd

6 Women in missions at home and abroad L ois Anna Malpas (1858–1904) grew up in a family of Wesleyan Methodist preachers. Her father, a market gardener, and three of her brothers were local preachers in a village near Chepstow, just inside the Welsh border. We know little about her religious conversion; she herself only said that, ‘The good seed which was sown in my heart was a long time before it began to grow.’1 When she was nineteen her mother died, and as the only surviving daughter she kept house for her father until he remarried two years later. She then

in Women and the shaping of British Methodism
David Hardiman

Paul and Margaret Johnson, who took charge of the Bhil mission in 1942, came mentally prepared for the transfer of power from the British to an independent Indian government, and they were the ones who steered the mission through the period of transition in the late 1940s. In 1948, Mewar was merged into the new state of Rajasthan, and Idar and other adjoining minor princely states

in Missionaries and their medicine
Welsh Presbyterianism in Sylhet, Eastern Bengal, 1860–1940
Aled Jones

lived historical experience of colonisation, where colonial strategies for the reshaping of individuals and their social systems were simultaneously absorbed, contained, resisted and subverted. 1 Rarely is this more evident than in the history of Christian foreign mission. 2 European efforts to convert people of many faiths to Christianity, particularly in

in Empire, migration and identity in the British world
Zenana encounters in nineteenth-century Bengal
Indrani Sen

Among white women in colonial India, it was the female missionaries who undoubtedly participated most closely in the colonial ‘civilising mission’. They established schools for girls and taught both in the regular schools as well as in the zenana classes that were held for grown women inside Indian homes. 1 Women missionaries also wrote prolifically about

in Gendered transactions