Emigration and the Labouring Poor

Haines, Robin

doi:10.1007/978-1-349-25704-1

Cited by 38 publications

(5 citation statements)

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“…She was the wife of a captain of convict and government emigrant ships to Australia, and wrote two SPCK pamphlets describing the duties of a matron-Hints to Matrons of Emigrant Ships (1850). 98 However, this booklet is no longer extant among the SPCK archives and attempts to trace it have so far proved futile.…”

Section: Developmentmentioning

confidence: 98%

“…94 Robin Haines notes that these matrons were mainly middle-or lower-middle-class women or widows, often in straitened financial circumstances, who propagated middle-class values among their emigrant charges. 95 According to Haines it was the British Ladies Female Emigration Society (BLFES) which trained matrons for the SPCK until 1888. 96 However, the records of the Emigration Committee of the SPCK show it was the British Women's Emigration Association (BWEA), not the BLFES, which the SPCK worked with in respect to matrons.…”

Section: Developmentmentioning

confidence: 99%

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Globalising British Christianity in the Nineteenth Century: The Imperial Anglican Emigrant Chaplaincy 1846–c. 1910

Strong¹

2014

The Journal of Imperial and Commonwealth History

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This article argues for the importance of religion in mass emigration from Britain in the nineteenth century. It does so by examining the origins and development of the Anglican emigrant chaplaincy developed from the 1840s to nurture the spiritual welfare of British emigrants departing for the British settler colonies over the rest of the nineteenth century. Developed over succeeding decades by the Society for the Propagation of the Gospel and the Society for Promoting Christian Knowledge, the chaplaincy expanded into a global network. By the 1880s it incorporated chaplains at British ports of embarkation and colonial ones of disembarkation, chaplains travelling on ships with emigrants and matrons supervising parties of single women. Although principally concerned with caring for Anglican emigrants, the chaplains regarded it as their business, as clergy of the national church, to provide ministry to a wide variety of emigrants, including Nonconformists, Germans and Jews. The article argues for the significance of the Anglican emigrant chaplaincy as an international network enabling the expansion of British Christianity and the export of social capital in the form of religious connectivity throughout the settler colonies of the British Empire.

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Section: Developmentmentioning

confidence: 98%

Section: Developmentmentioning

confidence: 99%

Globalising British Christianity in the Nineteenth Century: The Imperial Anglican Emigrant Chaplaincy 1846–c. 1910

Strong¹

2014

The Journal of Imperial and Commonwealth History

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“…Shipping agents, acting either on behalf of individual ship owners, the Colonial Land and Emigration Commission, or the colonial governments themselves, remained in Ulster, as elsewhere, the visible local advocates of the benefits of emigration. 45 In 1866, for example, the Belfast and Provincial Directory listed twenty-two emigration agents, located predominantly in Belfast and Londonderry, but also in Antrim, Ballymena, Ballymoney, Dungannon, Magherafelt, Moneymore, and Portadown. Included among them was D'Arcy Sinnamon, of Portadown, who advertised his services as ''Government Agent for Queensland and New Zealand Emigration'', as well as for the Black Ball, White Star, Cunard, National, Anchor, and Black Star Lines to Victoria, New South Wales, Queensland, and America.…”

Section: R E M I T T a N C E E M I G R A T I O N : N A R R A T I V E mentioning

confidence: 99%

“…46 The activities of men like Sinnamon were supplemented by the publication of numerous Australian emigrant guides -frequently commercial in purpose but sometimes philanthropic and sponsored by charitable or religious organizations -as well as by recruitment tours conducted by independent and government-appointed speakers. 47 The effect of these could be prodigious. In 1848, the Revd J.D.…”

Section: R E M I T T a N C E E M I G R A T I O N : N A R R A T I V E mentioning

confidence: 99%

Points of Departure: Remittance Emigration from South-West Ulster to New South Wales in the Later Nineteenth Century

Proudfoot¹,

Hall²

2005

Int. Rev. Soc. His.

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L i n d s a y P r o u d f o o t a n d D i a n n e H a l l Summary: This paper considers aspects of the local geographies of Australian emigration created in southwest Ulster by the New South Wales governmentsponsored remittance emigration scheme between 1858 and 1884. The scheme mobilized the financial resources of settlers in New South Wales to part-fund the passage of friends and relatives from Britain and Ireland. The paper utilizes the comprehensive socioeconomic and demographic archive generated by the scheme, to explore the response of rural communities in thirteen civil parishes in Counties Cavan and Fermanagh to this opportunity to emigrate. It concludes that although the emigrant sample's demographic profile accorded with conventional models of Irish assisted emigration, it was also marked by pronounced over-representation of Protestants and under-representation of Catholics. Possible explanations for this are considered in terms of the positionality and human capital of the three major denominations and the efficiency of their social networks in negotiating the bureaucratic process in Australia. I N T R O D U C T I O N Academic paradigms change, but scholarly interest in international migration remains as strong as ever. Recent synoptic literature has reviewed the diverse tropes through which scholars in a range of disciplines have viewed the causes, practices, and consequences of European emigration during the nineteenth century. The cultural grounding for their engagement is hardly to be doubted. Over 40 million emigrants are estimated to have left Ã The authors wish to acknowledge the generous financial support of the Leverhulme Trust for the research on which this paper is based. They also acknowledge the National Library of Australia and the State Records Authority of New South Wales for permission to use material held in their care.

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“…Richard Haines in 1678 explained that the "working-almshouses" he proposed would be uniquely situated to provide "the good Education of Poor Children and others in religious and virtuous Principles, planting in them Habits of Industry, Labour, &c." 114 The work of the minister would augment the work of the employed, and more importantly, their "Habits of Industry." 115 Even a heterodox theologian and shrewd political economist like John Locke insisted that his own 1697 scheme for poor relief through "working-school" service could instill "industry" while also teaching religion and morality, since the students would "be obliged to come constantly to church every Sunday along with their school-masters or dames." 116 Schools remained battlegrounds in debates over the established church, the pastoral care it could provide, and its role in making children idle pedants or industrious laborers in the national economy.…”

mentioning

confidence: 99%

Making a Trade of Preaching: Clergy, Labor, and Political Economy between the Interregnum and Restoration

Brown¹

2023

J. Br. Stud.

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Many writers of political economy in the 1660s and 1670s agreed that there were too many clergy and divinity students in England. This surplus of ministers and aspiring clerics, they argued, would better contribute to the public if they worked as productive laborers in agriculture and manufacturing. The question of whether preaching constituted labor had been a contentious theological debate in the late years of the Interregnum, and the proposals advanced by commentators like William Petty and Edward Chamberlayne to put ministers to other work assumed that clergy were comparable to profane professionals who labored for their keep. This article traces how this fraught question continued to confront schemes of political economy that otherwise sought to avoid religious controversy. In the 1670s, Christopher Wase responded to calls to limit clergy and free schools with an innovative survey and arguments drawn from empirical evidence, scriptural exegesis, and economic principles. Wase was one among other contemporaries who assigned a productive place for learning despite its irreducibility to a form of labor. His efforts thereby elevated the status of the clergy on a foundation of economic premises arrived at through engagement in theological debate.

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Emigration and the Labouring Poor

Cited by 38 publications

References 0 publications

Globalising British Christianity in the Nineteenth Century: The Imperial Anglican Emigrant Chaplaincy 1846–c. 1910

Globalising British Christianity in the Nineteenth Century: The Imperial Anglican Emigrant Chaplaincy 1846–c. 1910

Points of Departure: Remittance Emigration from South-West Ulster to New South Wales in the Later Nineteenth Century

Making a Trade of Preaching: Clergy, Labor, and Political Economy between the Interregnum and Restoration

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