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Journal articles on the topic 'United Free Church of Scotland Mission'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Obinna, Elijah. "Bridging the Divide: The Legacies of Mary Slessor, ‘Queen’ of Calabar, Nigeria." Studies in World Christianity 17, no. 3 (2011): 275–93. http://dx.doi.org/10.3366/swc.2011.0029.

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The missionary upsurge of the mid-nineteenth century resulted in the establishment of the Presbyterian Church of Nigeria (PCN) in 1846. The mission was undertaken through the sponsorship of the United Secession Church and later the United Presbyterian Church (UPC), which subsequently became part of the United Free Church of Scotland. In 1876, the ‘white African mother’ and ‘Queen’ of Calabar, Mary Slessor, arrived in Calabar as a missionary of the UPC. She served for thirty-nine years, died and was buried in Calabar. This paper presents a contextual background for understanding the missionary

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Morrison, Angus. "Separatist Presbyterianism in 20th Century Scotland." Religions 13, no. 7 (2022): 571. http://dx.doi.org/10.3390/rel13070571.

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This essay aims to give an account of separatist Presbyterian denominations in the context of Christianity in Scotland in the 20th century. After a brief introduction, attention is first given to the circumstances in which the denominations concerned were birthed. A second section looks at their current place within the wider Scottish context. In the third section, further attention is paid to the two most recent, late 20th century, divisions, those of 1989 and 2000. Concluding reflections seek to view the scene, thus sketched, through a wider lens and to look to the future with a degree of ho

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3

Cranmer, Frank. "Christian Doctrine and Judicial Review: The Free Church Case Revisited." Ecclesiastical Law Journal 6, no. 31 (2002): 318–31. http://dx.doi.org/10.1017/s0956618x00004713.

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In the latter part of the nineteenth century there were attempts to unite the various bodies which had split off from the Church of Scotland in the previous hundred years. In particular, there were great hopes for a union between the United Presbyterian Church [UPC] and the Free Church of Scotland [FC].

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4

Harman, Allan. "MISSION OF ENQUIRY TO ISRAEL IN 1829 AND ITS CONSEQUENCES." Reformed Theological Review 82, no. 2 (2023): 177–78. http://dx.doi.org/10.53521/a352.

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Brown, S. J. "Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930." Scottish Journal of Theology 44, no. 4 (1991): 489–518. http://dx.doi.org/10.1017/s0036930600025977.

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In 1929, after many years of consultation and compromise, the two largest Presbyterian denominations in Scotland — the established Church of Scotland and the voluntary United Free Church — were united. The Union was an impressive achievement, marking the end of the bitter divisions of eighteenth and nineteenth century Scottish Presbyterianism. In particular, it represented the healing of the wounds of the Disruption of 1843, when the national Church of Scotland had been broken up as a result of conflicts between Church and State over patronage and the Church's spiritual independence. With the

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Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.

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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Ch

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7

Brown, Stewart J. "‘A Victory for God’: The Scottish Presbyterian Churches and the General Strike of 1926." Journal of Ecclesiastical History 42, no. 4 (1991): 596–617. http://dx.doi.org/10.1017/s0022046900000531.

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During the final months of the First World War, the General Assemblies of the two major Presbyterian Churches in Scotland - the established Church of Scotland and the voluntary United Free Church - committed themselves to work for the thorough re- construction of Scottish society. Church leaders promised to work for a new Christian commonwealth, ending the social divisions and class hatred that had plagued pre-war Scottish industrial society. Bound together through the shared sacrifice of the war, the Scottish people would be brought back to the social teachings of Christianity and strive toge

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Sawkins, John W., and Em Bailey. "Ministerial Stipend Cross Subsidy in the United Free Church of Scotland." Scottish Church History 50, no. 1 (2021): 1–27. http://dx.doi.org/10.3366/sch.2021.0041.

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In this paper we offer a detailed analysis of the extent, direction and evolution of ministerial stipend cross subsidies at differing levels of granularity in the United Free Church of Scotland between 1909 and 1929; from the Church's establishment of a single Central Fund, to its union with the Church of Scotland. By focussing on aggregate flows of money in support of the Church's key employees, we throw new light not only on the question of the extent to which the United Free Church's national provision of the ordinances of religion was dependant on financial transfers, but also the wider ch

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Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.

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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church o

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10

Hatzis, Nicholas. "The Church–Clergy Relationship and Anti-discrimination Law." Ecclesiastical Law Journal 15, no. 2 (2013): 144–57. http://dx.doi.org/10.1017/s0956618x13000252.

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In its recent judgment in Hosanna-Tabor Evangelical Lutheran Church and School v EEOC, the United States Supreme Court held that the First Amendment precludes the application of anti-discrimination law to the employment relationship between a church and its clergy. In 2005 the House of Lords had reached the opposite conclusion, ruling, in Percy v Board of National Mission of the Church of Scotland, that the decision to dismiss an ordained minister was not a spiritual matter falling outside the scope of anti-discrimination legislation. This article argues that Percy largely neglected important

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박형신. "Conflict over Korea Mission between John Ross and the Foreign Mission Board of the United Presbyterian Church of Scotland." Christianity and History in Korea ll, no. 46 (2017): 35–68. http://dx.doi.org/10.18021/chk..46.201703.35.

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Mallon, Ryan. "Scottish Presbyterianism and the National Education Debates, 1850–62." Studies in Church History 55 (June 2019): 363–80. http://dx.doi.org/10.1017/stc.2018.5.

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This article examines the mid-nineteenth-century Scottish education debates in the context of intra-Presbyterian relations in the aftermath of the 1843 ‘Disruption’ of the Church of Scotland. The debates of this period have been characterized as an attempt to wrest control of Scottish education from the Church of Scotland, with most opponents of the existing scheme critical of the established kirk's monopoly over the supervision of parish schools. However, the debate was not simply between those within and outside the religious establishment. Those advocating change, particularly within non-es

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O'Brien, David J. "The Church and Catholic Higher Education." Horizons 17, no. 1 (1990): 7–29. http://dx.doi.org/10.1017/s0360966900019691.

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AbstractRecurrent debates about the church and higher education in the United States involve differing understandings of the nature and purpose of the church as well as differing understandings of the university. Catholic colleges and universities remain important but underutilized resources for the American church as it pursues its mission. Institutional, communitarian and servant models of the church must be examined more rigorously before they are used to prescribe changes in higher education. None is without problems. In a pluralistic and free society, a public church,” self-consciously me

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Ritchie, Lionel Alexander. "Daniel Edward (1815-1896) and the Free Church of Scotland mission to the Jews in Central Europe." Scottish Church History 31, no. 1 (2002): 173–87. http://dx.doi.org/10.3366/sch.2002.31.1.7.

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Ritchie, Daniel. "Antislavery Orthodoxy: Isaac Nelson and the Free Church of Scotland, c. 1843–65." Scottish Historical Review 94, no. 1 (2015): 74–99. http://dx.doi.org/10.3366/shr.2015.0240.

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The ‘Send back the money’ controversy between the Free Church of Scotland and zealous abolitionists was one of the most important events in nineteenth century Scottish religious history. The Revd Isaac Nelson of Belfast is best remembered for his anti-revivalism and his advocacy of Irish nationalism. What has often been forgotten is the centrality of antislavery to the making of Nelson's controversial reputation, even though he was held in high esteem by abolitionists on both sides of the Atlantic. Accordingly, this article examines his opposition to the Free Church's receipt of monies from an

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Brown, Stewart J. "‘A Solemn Purification by Fire’: Responses to the Great War in the Scottish Presbyterian Churches, 1914–19." Journal of Ecclesiastical History 45, no. 1 (1994): 82–104. http://dx.doi.org/10.1017/s0022046900016444.

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During the Great War, leaders in the two major Presbyterian Churches in Scotland – the established Church of Scotland and the United Free Church – struggled to provide moral and spiritual leadership to the Scottish people. As National Churches which together claimed the adherence of the large majority of the Scottish people, the two Churches were seen as responsible for interpreting the meaning of the war and defining war aims, as well as for offering consolation to the suffering and the bereaved. At the beginning of the war, leaders of the two Churches had been confident of their ability to f

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Methuen, Charlotte, Annika Firn, Alicia Henneberry, and Jennifer Novotny. "The University of Glasgow's Faculty of Divinity in the First World War." Scottish Church History 48, no. 1 (2019): 1–33. http://dx.doi.org/10.3366/sch.2019.0002.

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How was the Divinity Faculty at the University of Glasgow affected by the First World War? This article draws on the University Archives and the lists of serving Divinity Students produced for the Church of Scotland's General Assembly to explore the stories of the Faculty of Divinity's staff and students (both current and potential), who joined up. It considers the way in which the Faculty adjusted to the depletions resulting from the War, as numbers of students dropped to a fraction of pre-War enrolments, and outlines the arrangements made by the Church of Scotland to allow Divinity Students

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18

Martín-González, Daniel. "Missionary Linguistics and the Protestant Policies for Missionary (Re)translations (English into Judeo-Spanish) in the Nineteenth Century." Mission Studies 40, no. 1 (2023): 3–21. http://dx.doi.org/10.1163/15733831-12341884.

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Abstract Missionary Linguistics attempts to analyze texts either written or (re)translated by missionaries, especially those produced by Spanish and Portuguese ministers in Latin America and Asia. However, some more specific case studies have been taken for granted, such as the case of the Scottish Protestant missionaries who wanted to convert Sephardic Jews in Constantinople in the nineteenth century. This article aims to illustrate the origin of the re(translation) policies of Protestant missionaries, such as those of the Free Church of Scotland mission in the nineteenth century. Moreover, w

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Redmond, Lesa. "John Witherspoon and Slavery: Ideology versus Praxis." Theology Today 80, no. 4 (2024): 383–94. http://dx.doi.org/10.1177/00405736231207552.

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This article reassesses the life and legacy of John Knox Witherspoon on the basis of his relationship to slavery. It argues that Witherspoon's ideological commitment to Presbyterianism came into constant tension with the realities of slavery both in his native Scotland and in the burgeoning American colony he eventually called home. Three snapshots in Witherspoon's life encapsulate this tension: his interaction with Jamie Montgomery, an enslaved man whom Witherspoon baptized in Scotland; his contributions to the scheme to train two free African Americans—John Quamine and Bristol Yamma—for thei

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Kangwa, Jonathan. "Reading The Bible With African Lenses: Exodus 20:1–17 As Interpreted by Simon Kapwepwe." Expository Times 132, no. 11 (2021): 465–76. http://dx.doi.org/10.1177/00145246211021861.

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The bible has been differently received, read, interpreted and appropriated in African communities. Political freedom fighters in Zambia used the bible to promote black consciousness and an awareness of African identity. The first group of freedom fighters who emerged from the Mwenzo and Lubwa mission stations of the Free Church of Scotland in North Eastern Zambia read and interpreted the bible in a manner that encouraged resistance against colonialism and the marginalization of African culture. This paper adds to current shifts in African biblical scholarship by considering Simon Mwansa Kapwe

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Shell, Sandra Rowoldt. "Trauma and slavery, Gilo and the soft, subtle shackles of Lovedale." Toposcope 52 (October 4, 2021): 52–60. http://dx.doi.org/10.21504/tj.v52i.2394.

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A recent study of sixty-four Oromo slave children from the Horn of Africa has provided valuable information of the children’s experiences from capture to the coast. In 1888 a British warship liberated a consignment of Oromo child slaves in the Red Sea and took them to Aden. A year later, a further group of liberated Oromo slave children joined them at a Free Church of Scotland mission at Sheikh Othman, just north of Aden. Two of the missionaries learnt Afaan Oromo (the children’s language), and, with the assistance of three fluent Afaan Oromo speakers, they conducted structured interviews with

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Constable, Philip. "Alexander Robertson, Scottish Social Theology and Low-caste Hindu Reform in Early Twentieth-century Colonial India." Scottish Historical Review 94, no. 2 (2015): 164–206. http://dx.doi.org/10.3366/shr.2015.0256.

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This article analyses the social theology and practice of Scottish presbyterian missionaries towards hinduism in early twentieth-century western India. It reveals a radical contrast in Scottish missionary practice and outlook with the earlier activities of Alexander Duff (1806–78) in India from 1829 to 1864 as well as with contemporaneous discourse on non-christian religion and ethnicity which was prevalent at home in Scotland. The article argues that Scottish presbyterian missionaries selectively adapted and elaborated radical social theology from late nineteenth and early twentieth-century S

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Edvardsson Björnberg, Karin, and Mikael Karlsson. "Faithful Stewards of God’s Creation? Swedish Evangelical Denominations and Climate Change." Religions 13, no. 5 (2022): 465. http://dx.doi.org/10.3390/rel13050465.

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Studies from the United States (U.S.) show that opposition to climate policy is strong among some Christian groups, especially White evangelical Protestants. Much of this opposition is channelled through organisations such as the Cornwall Alliance, which argue against climate measures on religious, economic and what they claim to be science-based grounds. In the present study, we investigated to what extent these convictions were present among Swedish evangelical denominations. Representatives from the Evangelical Free Church, the Pentecostal Alliance, the Swedish Alliance Mission, and the Sev

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Francis, Pope. "Pope Francis' Address to the Jesuits." AUC: Asian Journal of Religious Studies Jan-April 2017, Vol 62/1-2 (2018): 5–16. https://doi.org/10.5281/zenodo.4275369.

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While praying over what I would like to say, I remembered with particular affection the words of Paul VI to us as we came to the end of the 32nd General Congregation: “This is the way, this is the way, Brothers and Sons. Forward, in nomine Domini. Let us walk together, free, obedient, united to each other in the love of Christ, for the greater glory of God.”   Also, St. John Paul II and Benedict XVI have encouraged us to “lead a life worthy of the vocation to which we have been called” [Eph 4:1] “and following the path of mission” in full fidelity to yo

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Sorochuk, Ludmyla. "CULTURAL AND EDUCATIONAL MISSION OF MYKHAYLO VERBYTSKY IN THE CONTEXT OF NATION-BUILDING." Almanac of Ukrainian Studies, no. 26 (2020): 77–81. http://dx.doi.org/10.17721/2520-2626/2020.26.11.

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The creative activity of Mykhailo Mykhailovych Verbytsky, as one of the brightest representatives of the national elite of the period of the Ukrainian cultural revival of the XIX century, was traced. The importance of the social-cultural mission of the artist, a priest of the Greek Catholic Church, a public figure, the founder of professional music in Galicia and the founder of the national school of composition in Ukraine was emphasized. A representative of the artistic elite, the famous composer M. Verbytsky was a model of professionalism in music and, very importantly, a bearer of national

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RITCHIE, DANIEL. "Transatlantic Delusions and Pro-slavery Religion: Isaac Nelson's Evangelical Abolitionist Critique of Revivalism in America and Ulster." Journal of American Studies 48, no. 3 (2014): 757–76. http://dx.doi.org/10.1017/s0021875814000036.

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This article considers the arguments of one evangelical anti-slavery advocate in order to freshly examine the relationship between abolitionism and religious revivalism. Although it has often been thought that evangelicals were wholly supportive of revivals, the Reverend Isaac Nelson rejected the 1857–58 revival in the United States and the 1859 revival in Ulster partly owing to the link between these movements and pro-slavery religion. Nelson was no insignificant figure in Irish abolitionism, as his earlier efforts to promote emancipation through the Belfast Anti-Slavery Society, and in oppos

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Stanley, Brian. "The Bantu Presbyterian Church of South Africa. A history of the Free Church of Scotland mission. By Graham A. Duncan. (Scottish Religious Cultures: Historical Perspectives.) Pp. xiv + 237. Edinburgh: Edinburgh University Press, 2022. £85. 978 1 3995 0393 8." Journal of Ecclesiastical History 74, no. 4 (2023): 898–900. http://dx.doi.org/10.1017/s0022046923000970.

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Lapushkina, Alina. "The History of Togoland Under the British Rule (1914‒1956)." Uchenie zapiski Instituta Afriki RAN 66, no. 1 (2024): 93–109. http://dx.doi.org/10.31132/2412-5717-2024-66-1-93-109.

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The article is devoted to the history of British Togoland, in particular, the central part of the Volta region (southeast of modern Ghana). The time frame of the study covers the period from the First World War to the incorporation of the Volta region into the Gold Coast. During the pre-colonial period, the region was a zone of active commercial networks, both in the slave trade and in a wide range of goods, which varied according to local and international demand. The ethnic majority living in the region is the Ewe group of peoples. The transition from the German colonial rule (1890–1914) – a

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Milentijević, Lazar. "«МОНАСТЫРЬ В МИРУ» КАК ОБРАЗ ВСЕОБЩЕГО ОБЪЕДИНЕНИЯ В РОМАНЕ БРАТЬЯ КАРАМАЗОВЫ THE LAY MONASTERY AS AN IMAGE OF UNIVERSAL UNIFICATION IN THE NOVEL THE BROTHERS KARAMAZOV". Folia linguistica et litteraria XII, № 38 (2021): 81–101. http://dx.doi.org/10.31902/fll.38.2021.5.

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The article deals with the theme of a "lay monastery" (“монастырь в миру“), which became one of the important milestones of spiritual life and the life of the Сhurch in the late 19th and 20th centuries and which was reflected in the later works of Dostoevsky. According to Russian thinkers, there was an obvious need to overcome the spiritual isolation of the Church, which should show a desire to merge with the world and manifest heartfelt and vital work on this path. However, the new form and way of salvation are seen as an impulse of humanity to overcome the gap and strengthen connections with

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Кургинова, Д. Ю., А. В. Мырикова, and А. А. Ширинянц. "From Love to Hate... to the genealogy of American Russophobia." Диалог со временем, no. 83(83) (July 31, 2023): 262–77. http://dx.doi.org/10.21267/aquilo.2023.83.83.016.

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В конце XIX ‒ начале XXв. отношение американцев к России как дружественной, союзнической державе, особенно характерное для 1860-х гг., эволюционировало в представление о ней как об отсталой, варварской империи, чуждой всему современному и прогрессивному. В таком качестве Россия стала ключевым объектом для критики и реализации цивилизаторской миссии США. На материалах произведений Дж.У. Бьюэла, У.Д. Фоулка и Дж. Кеннана показаны особенности американской русофобии этого периода, которые заключались в том, что американские активисты в своих антироссийских выступлениях акцент делали не только и не

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Duncan, Graham. "The Bantu Presbyterian Church of South Africa and Ecumenism: 1923–1939." Studia Historiae Ecclesiasticae 43, no. 3 (2017). http://dx.doi.org/10.25159/2412-4265/2896.

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The Bantu Presbyterian Church of South Africa (BPCSA) was birthed out of a quest for union amongst Presbyterians, which began in the 1890s more than 30 years before it was actually established as the fruit of the mission of the United Free Church of Scotland in 1923. From that date onwards church union hardly ever disappeared from the agenda of the highest court of the denomination, the General Assembly. During the twentieth century such discussions involved two of the three other Presbyterian churches and the Congregational Union of South Africa. In addition, the BPCSA has maintained a high e

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Duncan, Graham A. "Tiyo Soga (1829–1871) at the intersection of ‘universes in collision’." HTS Teologiese Studies / Theological Studies 74, no. 1 (2018). http://dx.doi.org/10.4102/hts.v74i1.4862.

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Tiyo Soga, the first black minister ordained in Scotland by the United Presbyterian Church of Scotland in 1856, was, by any standards, a conflicted character. He stood both in and between two worlds and suffered from the vulnerability that emerged from his dual allegiances. Yet he made a significant contribution to the mission history of South Africa, particularly through his early influence on the development of black consciousness and black nationalism, which were to make significant contributions to black thinking in the 20th century. Soga’s life and ministry are set in the context of Micha

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Geoff Palmer. "Frederick Douglass." Kalfou 7, no. 1 (2020). http://dx.doi.org/10.15367/kf.v7i1.297.

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Frederick Douglass, Black abolitionist, author, and statesman, was born into chattel slavery in the United States in 1818. Douglass’s antislavery activism inspired his sons to fight in the Civil War to end slavery in the nation (1861–1865). It also enabled him to meet other U.S. abolitionists such as James McCune Smith, the first Black American graduate in medicine (Glasgow University, 1837), as well as John Brown and Abraham Lincoln. Douglass arrived in Scotland in 1846, where he gave many lectures on the evils of chattel slavery and was aware of the roles politicians and the church played in

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Oyeyemi, Oyekan. "Evangelical Church Winning All." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574756.

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The Evangelical Church Winning All, was until the year 2011 known as the Evangelical Church of West Africa. It is one of the largest Christian denominations in Nigeria. Its presence is overwhelming in Northern Nigeria as it has the largest membership of indigenous groups in that region of the country. Its membership strength is in excess of six million registered followers. The Christian group that is today called ECWA was introduced to Africa by Walter Gowans, Rowland Bingham of Canada and Thomas Kent of the United States through the Sudan Interior Mission in 1893. However, when the missionar

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Duncan, G. A. "‘Pull up a good tree and push it outside’? The Rev Edward Tsewu’s dispute with the Free Church of Scotland Mission." Nederduitse Gereformeerde Teologiese Tydskrif 53, no. 1 (2012). http://dx.doi.org/10.5952/53-1-114.

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Kehoe, S. Karly, and Ciaran O'Neill. "“A Colony to Themselves”: Scottish Highland Settler Colonialism in British North America, 1770–1804." Journal of British Studies, September 9, 2024, 1–18. http://dx.doi.org/10.1017/jbr.2023.141.

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Abstract This article explores the links between anti-Catholicism in the United Kingdom and the acceleration of settler colonialism in British North America, and it does so by considering two group migrations from Catholic districts in the North West Highlands and Islands of Scotland. Occurring over 30 years apart, the Glenaladale settlement (1772) in Prince Edward Island and the Glengarry settlement (1803) in Upper Canada offer instructive insight into how anti-Catholicism activated Highland Catholic colonial agency. Not only did significant numbers of Highland Catholics choose to quit Scotla

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Ette, Ezekiel. "The Influence of Theology and Religious Values on Social Policy from Reconstruction to Obama." Journal of Social Work and Social Welfare Policy 2, no. 2 (2024). https://doi.org/10.33790/jswwp1100124.

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The history of religious movements and the tensions and effects of such movements on welfare policy is explored in this article. Though the First Amendment to the US Constitution states that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof”, the secular and ecclesiastical orders have engaged in activities at the margins of this provision of the first amendment such that differentiating one line from the other, sometimes, has become blurred. Christianity has become the dominant religion in the United States, yet issues of gender and g

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Capucao, Dave, and Rico Ponce. "Individualism and Salvation: An Empirical-Theological Exploration of Attitudes Among the Filipino Youth and its Challenges to Filipino Families." Scientia - The International Journal on the Liberal Arts 8, no. 1 (2019). http://dx.doi.org/10.57106/scientia.v8i1.102.

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Previous studies contend that Philippines is still a ‘collectivist’ society (Cf. Hofstede Center; Cukur et al. 2004:613-634). In this collectivist or community-oriented society, individualism is not something that is highly valued. Being ‘individualistic’ is often associated to being narcissistic, loner, asocial, selfish, etc. However, one may ask whether the youth in the Philippines are not spared from this insidious culture of individualism, notwithstanding the seemingly dominant collective and communitarian character of the society. Although the overwhelming poverty is still the main proble

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McNair, Brian. "Vote!" M/C Journal 10, no. 6 (2008). http://dx.doi.org/10.5204/mcj.2714.

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   The twentieth was, from one perspective, the democratic century — a span of one hundred years which began with no fully functioning democracies in existence anywhere on the planet (if one defines democracy as a political system in which there is both universal suffrage and competitive elections), and ended with 120 countries out of 192 classified by the Freedom House think tank as ‘democratic’. There are of course still many societies where democracy is denied or effectively neutered — the remaining outposts of state socialism, such as China, Cuba, and North Korea; most if

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McNair, Brian. "Vote!" M/C Journal 11, no. 1 (2008). http://dx.doi.org/10.5204/mcj.21.

Full text

Abstract:

The twentieth was, from one perspective, the democratic century — a span of one hundred years which began with no fully functioning democracies in existence anywhere on the planet (if one defines democracy as a political system in which there is both universal suffrage and competitive elections), and ended with 120 countries out of 192 classified by the Freedom House think tank as ‘democratic’. There are of course still many societies where democracy is denied or effectively neutered — the remaining outposts of state socialism, such as China, Cuba, and North Korea; most if not all of the Islam

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