Halévy revisited: The origins of the Wesleyan Methodist missionary society: an examination of Semmel's thesis

Piggin, Stuart

doi:10.1080/03086538008582580

Cited by 6 publications

(7 citation statements)

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“…His Life and Work'. 30 Threlkeld's correspondence has also been published in Australian Reminiscences and Papers of L. E. Threlkeld,edited by Niel Gunson. 31 This study concerns evangelical missionary endeavour in both Aotearoa/New Zealand and Australia because in the early nineteenth century these two places were part of a common during the first half of the nineteenth century, was 'a strange social and cultural entity that did not see Australia and New Zealand as markedly separate places.'…”

Section: Jessiementioning

confidence: 99%

“…29 The WMS was founded in 1813, its 'chief architect' being the zealous Wesleyan Methodist Jabez Bunting. 30 The London Missionary Society (LMS) had been established in 1795 'to spread the knowledge of Christ among the heathen', particularly in the South Seas and specifically through the use of missionaries. 31 While the aims of Cook's voyages were generally scientific, 'to members of the new London Missionary Society', argues historian Jane Samson, 'he was more of a prophet than a scientist.…”

Section: Chapter One: Shaping the Evangelical Missionmentioning

confidence: 99%

“…The intention of the Native Institution was to 'effect the civilisation of the Aborigines of NSW, and to render their habits more domesticated and industrious', with the 'hope of producing such an Improvement in their condition as may eventually contribute to render then not only more happy in themselves, but also in some degree useful to the community'. 30 When Clarke arrived at the Native Institution, it was apparently 'little more than a dozen Aboriginals camped around the unfinished foundations of a school building.' 31 Prior to this, Clarke had been occupied in instructing Māori and other…”

Section: Chapter One: Shaping the Evangelical Missionmentioning

confidence: 99%

“…29 The CMS secretaries furthermore, wrote a preface to Yate's Account in which they observed: '*t+he following pages describe so fully the plans and operations of the Church Missionary Society, in reference to the Mission established in New Zealand, that it would be superfluous to add any thing upon that subject'. 30 31 Two of these visits had been to supervise the printing of mission booklets; once in 1830, when he spent six months in Sydney, and once in late-1832. 32 Yate also visited Tonga, Samoa, Fiji, and Sydney in 1831 on an unsuccessful search for the missing ship Haweis.…”

Section: Chapter Three: An Account Of Māori -William Yatementioning

confidence: 99%

“…Yate spent the final two 29 Yate, "Journal", 27 June to 2 September 1834, MS-2544 ATL, p.127. 30 Yate, Account, p.xxvii. 31 Report of the Select Committee, 1836, p.201.…”

Section: Chapter Three: An Account Of Māori -William Yatementioning

confidence: 99%

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'[T]he Sound of the Bell Amidst the Wilds': Evangelical Perceptions of Northern Aotearoa/New Zealand Maori and the Aboriginal Peoples of Port Phillip, Australia, c.1820s-1840s

Ritchie¹

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<p>This study investigates evangelical missionary perceptions of northern Aotearoa/New Zealand Maori and the Aboriginal peoples of the Port Phillip district of New South Wales, Australia, during the 1820s-1840s, a period when evangelical humanitarianism was at its height and European racial thinking was in a particularly formative stage. The thesis uses three case studies: the Church Missionary Society missionaries George Clarke and the Reverend William Yate in northern Aotearoa/New Zealand, and the Wesleyan Missionary Society missionary the Reverend Francis Tuckfield in the Port Phillip district of New South Wales, Australia. Clarke, Yate, and Tuckfield's perceptions of the indigenous peoples they sought to 'save' are explored through an examination of journals, letters to missionary society secretaries in London, personal correspondence, and in the case of Yate, evidence presented to the ' House of Commons' Select Committee on Aborigines (British Settlements)' and his published Account of New Zealand (1835). Particular attention is paid to how these men's perceptions changed over three key stages: prior to arriving in their respective mission fields, the initial period following their arrival, and after a significant period of residence. Evangelical missionary endeavour in both Aotearoa/New Zealand and Australia is compared in this thesis because in the early nineteenth century these two places were part of a common Tasman world. The similarities in evangelical experiences in the Tasman world during this period reveal an evangelical community within which ideas and information flowed freely. Comparative exploration of evangelical perceptions of northern Maori and the Aboriginal peoples of Port Phillip reveals that adaptation and evolution occurred through missionaries' experiences. Evolution of evangelical ideas is revealed in missionary encounters with a number of non-European populations, which further shaped missionary ideas about those they sought to 'save'. Adaptation of evangelical ideas is reflected in the different evangelical experiences in Aotearoa/New Zealand and Australia. These differences, most significantly the opposing experiences of success in Aotearoa/New Zealand and failure in Port Phillip, Australia, indicate that evangelical views of non-Europeans were not static, but rather they were altered as a result of experience.</p>

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Section: Jessiementioning

confidence: 99%

Section: Chapter One: Shaping the Evangelical Missionmentioning

confidence: 99%

Section: Chapter One: Shaping the Evangelical Missionmentioning

confidence: 99%

Section: Chapter Three: An Account Of Māori -William Yatementioning

confidence: 99%

“…Yate spent the final two 29 Yate, "Journal", 27 June to 2 September 1834, MS-2544 ATL, p.127. 30 Yate, Account, p.xxvii. 31 Report of the Select Committee, 1836, p.201.…”

Section: Chapter Three: An Account Of Māori -William Yatementioning

confidence: 99%

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