The Civilising Mission and the English Middle Class, 1792–1850

Twells, Alison

doi:10.1057/9780230234727

Cited by 34 publications

(6 citation statements)

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“…Revivalists' universal claims for the possibility and necessity of conversion and salvation produced an international outlook and inspired a range of activities for spreading the gospel and battling sins across the world by means of missionary, tract, Bible, Sunday school, temperance and anti-slavery societies. 9 It is no coincidence that the take-off of British abolitionism coincided almost exactly with the revival of the British missionary movement. 10 The British and Foreign Bible Society had been established in 1804 by the abolitionist leader William Wilberforce and others to promote a wider circulation and use of the scriptures in Britain, the colonies and the Continent.…”

Section: The British Mission To Abolish Slavery Throughout the Worldmentioning

confidence: 99%

‘Holland as a Little England’? British Anti-Slavery Missionaries and Continental Abolitionist Movements in the Mid Nineteenth Century

Janse

2015

Past and Present

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Section: The British Mission To Abolish Slavery Throughout the Worldmentioning

confidence: 99%

‘Holland as a Little England’? British Anti-Slavery Missionaries and Continental Abolitionist Movements in the Mid Nineteenth Century

Janse

2015

Past and Present

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“…171 In resonance with the contemporary "polite" culture of the middle class that encouraged reading circles and tea parties, Biblewomen hosted weekly mothers' meetings. 172 Often meeting in the early part of an afternoon, they taught or read a Bible lesson, offered a prayer, and sang a hymn. 173 These parties also served as occasions for business transactions between the Biblewomen and their subscribers.…”

Section: Centered Around the Homementioning

confidence: 99%

“…171 Blackadar used the same title to highlight the comforting ministry of Balluri Martha , a Biblewoman from Ramachandrapuram . 172 Martha's hospitable approach is reported to have mellowed even caste hostilities.…”

Section: A Multifaceted Ministrymentioning

confidence: 99%

Caste, Gender, and Christianity in Colonial India

Taneti¹

2013

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The Postcolonialism and Religions series by its very name bridges the secular with the sacred through hybrid, interstitial, and contrapuntal inquiries. The series features the scholarship of indigenous scholars working at the intersections of postcolonial theories, theologies, and religions. The editors welcome authors around the world in an effort to move beyond and interrogate a historical North American and Euro-centric postcolonial studies disciplinary dominance. The series seeks to foster subaltern voices especially from Africa, Asia, Central and South America, and the liquid continent.

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“…38 This comparative, historically informed approach to cultural difference continued to be widely insisted upon within the generally robust and extensive missionary culture of the mid-Victorian era, which demonstrated a resilient commitment to older forms of Christian universalism and environmental explanations for human behaviour, even in the face of emerging theories positing essentialist racial difference. 39 Within the culture of advanced Anglo-Catholicism, sisterhoods operated as a particularly resonant element providing a gendered metaphor for pious, godly independence, transferable to cultures regardless of race. In this way Anglo-Catholic women's activities abroad opened new patterns in missionary contact with non-Western peoples as Anglo-Catholics sought to rise above both nation and empire.…”

mentioning

confidence: 99%

Sisters and Brothers Abroad: Gender, Race, Empire and Anglican Missionary Reformism in Hawai‘i and the Pacific, 1858–75

Maughan

2018

Stud. Church hist.

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British Anglo-Catholic and high church Anglicans promoted a new set of foreign missionary initiatives in the Pacific and South and East Africa in the 1860s. Theorizing new indigenizing models for mission inspired by Tractarian medievalism, the initiatives envisioned a different and better engagement with ‘native’ cultures. Despite setbacks, the continued use of Anglican sisters in Hawai‘i and brothers in Melanesia, Africa and India created a potent new imaginative space for missionary endeavour, but one problematized by the uneven reach of empire: from contested, as in the Pacific, to normal and pervasive, as in India. Of particular relevance was the Sandwich Islands mission, invited by the Hawaiian crown, where Bishop T. N. Staley arrived in 1862, followed by Anglican missionary sisters in 1864. Immensely controversial in Britain and America, where among evangelicals in particular suspicion of ‘popish’ religious practice ran high, Anglo-Catholic methods and religious communities mobilized discussion, denunciation and reaction. Particularly in the contested imperial space of an independent indigenous monarchy, Anglo-Catholics criticized what they styled the cruel austerities of evangelical American ‘puritanism’ and the ambitions of American imperialists; in the process they catalyzed a reconceptualized imperial reformism with important implications for the shape of the late Victorian British empire.

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The Civilising Mission and the English Middle Class, 1792–1850

Cited by 34 publications

References 0 publications

‘Holland as a Little England’? British Anti-Slavery Missionaries and Continental Abolitionist Movements in the Mid Nineteenth Century

‘Holland as a Little England’? British Anti-Slavery Missionaries and Continental Abolitionist Movements in the Mid Nineteenth Century

Caste, Gender, and Christianity in Colonial India

Sisters and Brothers Abroad: Gender, Race, Empire and Anglican Missionary Reformism in Hawai‘i and the Pacific, 1858–75

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