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The Empire of Clouds in north-east India
Author: Andrew J. May

In 1841, the Welsh sent their first missionary, Thomas Jones, to evangelise the tribal peoples of the Khasi Hills of north-east India. This book follows Jones from rural Wales to Cherrapunji, the wettest place on earth and now one of the most Christianised parts of India. It is about the piety and practices, the perceptions and prejudices of people in early nineteenth century Wales. The book is also about the ways in which the religious ambitions of those same people operated upon the lives and ideas of indigenous societies of the distant Khasi Hills of north-eastern India. It foregrounds broader political, scientific, racial and military ideologies that mobilised the Khasi Hills into an interconnected network of imperial control. Its themes are universal: crises of authority, the loneliness of geographical isolation, sexual scandal, greed and exploitation, personal and institutional dogma, individual and group morality. In analysing the individual lives that flash in and out of this history, the book is a performance within the effort to break down the many dimensions of distance that the imperial scene prescribes. It pays attention to a 'networked conception of imperial interconnection'. The book discusses Jones's evangelising among the Khasis as well as his conflicts with church and state authority. It also discusses some aspects of the micro-politics of mission and state in the two decades immediately following Thomas Jones's death. While the Welsh missionary impact was significant, its 'success' or indeed its novelty, needs to be measured against the pre-existing activities of British imperialists.

Justin Champion

-century constitution.21 If Worden’s focus dealt with political languages, then Sullivan applied considerable energy to locating Toland’s religious identity within the broad carapace of reformed Protestantism. Accepting Toland’s self-presentation as a sincere and convinced Christian, the picture that emerges in Sullivan’s account is of a man concerned to reform religion to its primitive verities. Absorbing these arguments, Sullivan’s Toland is conceived as blending civil and religious ambitions into a latitudinarian conception of organised religion that emphasised the moral

in Republican learning
Abstract only
Oliver P. Rafferty

continued loyalty to a Protestant monarchy. And although some bishops pursued such a policy, it became clear that such an attitude could not last and it imposed an enormous strain on those who tried to maintain such dual loyalty. The northern ringing of the 1590s sought to make Catholicism the unifying force among the Old English and the Gaelic Irish. However many of the clergy urged an alliance with Spain in order to frustrate Protestant political and religious ambitions in the country, which did nothing for pan-Catholic unity. Although Raymond Gillespie (in Chapter 7

in Irish Catholic identities
Susanne Martin and Leonard Weinberg

times the number of Israeli deaths; most of the fatalities were civilians.81 While neither side could claim a victory, the weaker side – Hezbollah – was not defeated (see Figure 4.9). As was the case in 2006, Hezbollah’s participation in Syria’s ongoing civil war is that of a military, not that of a terrorist group. India and the Naxalites India’s Naxalites (its name is taken from the community where the group was born) harbor no such separatist or religious ambition. Instead, this Indian Maoist organization seeks to follow along the Chinese leader’s revolutionary

in The role of terrorism in twenty-first-century warfare
Alec Ryrie

. A more full-hearted campaign for Scots’ souls might have divided Scotland, and blunted some Scottish fear of English motives. Yet such a campaign would have required a different set of priorities from the English regimes, whose religious ambitions were easily trumped by issues of politics and nationalism. ‘THE GOOD SCOTTISH ENGLISHMAN’ Why did England not present the Rough Wooings as a religious war? Simply, because they did not themselves see it in those terms. Especially under Henry VIII, but also under Edward VI, the English were principally fighting

in The origins of the Scottish Reformation
Elliot Vernon

the godly interest. They were also deeply and increasingly entwined with the religious ambitions of the Scottish covenanters. After the collapse of the Uxbridge negotiations, the London presbyterians increasingly followed the covenanters’ rapprochement with Essex and his faction at Westminster despite their previous ‘war party’ inclinations. Conclusion By the end of 1644 the acrimonious dispute over the Apologeticall narration and the development in the Westminster assembly of a high presbyterian

in London presbyterians and the British revolutions, 1638–64
Joseph Hardwick

men might be given both a positive and a negative spin: on the one hand it can be read as a sign of the opportunities that were available to clergy who were willing to look globally; on the other it shows the lengths that some graduates and ordained clergy had to go to before they found themselves in secure ecclesiastical employment. Some English clergy claimed they were fulfilling missionary and religious ambitions

in An Anglican British World
Revolution and party
Andrew Mansfield

Commons in return for a role in the legislative process. By the third (Oxford) Parliament Charles had managed to negotiate a pension with Louis XIV that empowered him to disperse Parliament. In accepting a pension from Louis XIV, Charles managed to subvert this relationship because he no longer required Parliament for financial assistance. He gained the independence he craved to pursue his political (and religious) ambitions.The king’s ability to dissolve Parliament at will, revealed the supremacy of the king’s prerogative over the legislative body. Despite the early

in Ideas of monarchical reform