Titlebook: Empires of Religion; Hilary M. Carey (Professor of History) Book 2008 Palgrave Macmillan, a division of Macmillan Publishers Limited 2008

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C.J.M. van der Cingel,J.S. Jukemaf Britain and Ireland than by those concerned with imperial history. Indeed, Empire was supposed to be about the suppression of such separate ethnicities. The very word ‘British’ applied to Empire was intended to convey the allegedly joint overseas project in which the distinct ethnic communities of

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Basic Filters and Smart Filters,tholic Church’s early development came to an abrupt but not unexpected end.. The involvement of English Benedictine monks with the Australian mission had begun approximately fifty years earlier, with the appointment in 1832 of William Bernard Ullathorne as Vicar-General of New Holland. It was, howev

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Working with 3D and Perspective,of Empire. Organizations such as Dr Barnardo’s, the Church of England Waifs and Strays Society, the National Children’s Homes and the National Society for the Prevention of Cruelty to Children all produced magazines for both adult and child supporters from the earliest years of their operation. Alth

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https://doi.org/10.1007/978-1-349-08261-2e fields is not highly developed. While transnationally, histories of modernity have generally been conceived as representing ‘the triumph of secularism’, in Australia the marginalization of religious history is arguably more pronounced than elsewhere.. Anti-clericalism in its convict origins and in

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Henry D. I. Abarbanel,Evren Tumer labour for their economic prosperity. However, towards the end of the century, opposition to the slave trade grew, based on a combination of religious conviction, humanitarian concern, economic self-interest and strategic political manoeuvring. In 1807, Britain introduced an empire-wide ban on the

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Mariella Nocenzi,Alessandra Sannellalso a time in which a change in racial paradigms occurred in British intellectual life. In the 1830s, thinking on race was dominated by Christian paternalistic humanitarianism, as reflected by the abolitionist and missionary movements. By the 1870s the views of many thinkers on race had hardened, wi

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Wenfeng Zhu,Xinmin Lai,Zhongqin Linng hierarchical categories of race, class and nation. Although the discourse of ‘imperial feminism’ which emerged in Britain in the late nineteenth and early twentieth centuries projected womanhood as a common basis of oppression and source of empowerment, many scholars have argued that British wome

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Zeinat Kamel,Salha H. Al-Zahranis iconic images of missionary heroes began to disappear in the 1960s along with hackneyed missionary jokes and cartoons, a new stereotype emerged, one that presented the missionary as ‘part and parcel of the imperial project’.. The resilience of this ‘new’ image, not only in the popular mind but als