Colonial World (colonial + world)

Distribution by Scientific Domains


Selected Abstracts


Mission Encounters in the Colonial World: British Columbia and South-West Australia

JOURNAL OF RELIGIOUS HISTORY, Issue 2 2000
Peggy Brock
This paper considers various aspects of the interactions of missions and indigenous peoples in regions of Canada and Australia. An analysis of first encounters indicates that the introduction of Christianity was dependent on both evangelist and client population agreeing to a modus operandi for the mission. The structure and operation of the mission were determined by the pre-existing indigenous society and the financial and personnel resources of the mission organizations. Attitudes towards, and acceptance of, Christianity were not static, they depended on changing material and political circumstances both within and outside indigenous communities. This comparative analysis indicates that religious change was not only negotiated between missionary and "convert," but among indigenous peoples themselves. The decision to profess Christianity was not a one-off decision made by individuals or communities. Rather it was a long process of change which was contingent on the perceived advantages and disadvantages of the mission world and countervailingpressures from within indigenous and colonial societies. [source]


India and China in the Colonial World , Edited by Madhavi Thampi

THE HISTORIAN, Issue 3 2010
Anne Csete
No abstract is available for this article. [source]


Linguistics in a colonial world: a story of language, meaning, and power , By Joseph Errington

THE JOURNAL OF THE ROYAL ANTHROPOLOGICAL INSTITUTE, Issue 4 2008
Anthony P. Grant
[source]


The adult North and the young South: Reflections on the civilizing mission of children's rights

ANTHROPOLOGY TODAY, Issue 3 2009
Karen Valentin
The civilization of the children of the "savages" in the colonial world was seen as a crucial issue from early on was an inherent part of the colonization project in Africa, America and Oceania in the 19th century. The idea of civilizing "the savages," today's South, through children has continued in the post-colonial era with the development of mass-schooling systems and various child-focused development projects. This has led to an export of internationally defined standards for a "good childhood" through various foreign funded development programs in South. While many NGOs, legitimizing their work on the basis of the Convention on the Rights of the Child (CRC), are genuinely working for an improvement of children's conditions, they have also taken on the role as a second guardian in order to cultivate "proper" children and parents who can live up to the supposedly universal ideals of a "good childhood." The article adopts a critical view on the child rights movement by shedding light on the crucial role, which NGOs play as civilizing institutions in the South. The article specifically draws attention to the double-sided patronization of children and parents, and "infantilization" of nations in South, which implicitly lies beneath CRC and the child rights movement. [source]


Religious Migration and Political Upheaval: German Moravians at Bethel in South Australia, 1851,1907

AUSTRALIAN JOURNAL OF POLITICS AND HISTORY, Issue 3 2010
Felicity Jensz
During the evangelical awakening of eighteenth-century Europe, numerous religious communities were founded in order to create a geographical space in which religious and social identities could be constructed, including several communities of the Moravian Church. This Protestant Episcopal Church was based in Germany, but expanded from the mid-eighteenth century throughout the colonial world in response to political turmoil. This paper traces the establishment of the Moravian town of Bethel in South Australia and the role of religion and ethnic backgrounds in the identification processes of Europeans in the British colonial world. It further analyses the role of politics both locally and internationally in the formation of such a settlement, and the dynamic exchange between the European headquarters of the Brethren and the "colony" of Moravians in South Australia in order to demonstrate how interactions between migration and religion affected the European world. [source]