Bibliografías temáticas / Late missionary in the colony of Demerara

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Literatura académica sobre el tema "Late missionary in the colony of Demerara"

Autor: Grafiati
Publicado: 26 de julio de 2024
Última modificación: 31 de julio de 2025

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Artículos de revistas sobre el tema "Late missionary in the colony of Demerara"

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Burnard, Trevor, and Kit Candlin. "Sir John Gladstone and the Debate over the Amelioration of Slavery in the British West Indies in the 1820s." Journal of British Studies 57, no. 4 (2018): 760–82. http://dx.doi.org/10.1017/jbr.2018.115.

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AbstractSir John Gladstone made a fortune as a Demerara sugar-planter and a key supporter of the British policy of amelioration in which slavery would be “improved” by making it more “humane.” Unlike resident planters in the British West Indies, who were firmly opposed to any alteration to the conditions of enslavement, and unlike abolitionists, who saw amelioration as a step toward abolition, Gladstone was a rare but influential metropolitan-based planter with an expansive imperial vision, prepared to work with British politicians to guarantee his investments in slavery through progressive sl
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2

Wal, Kristina Hodelin-ter. "‘The Worldly Advantage It Gives … ’ Missionary Education, Migration and Intergenerational Mobility in the Long Nineteenth Century, Ceylon and Malaya 1816–1916." Journal of Interdisciplinary Economics 31, no. 1 (2018): 5–23. http://dx.doi.org/10.1177/0260107918770952.

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During the mid-nineteenth century, many Tamils in Ceylon sent their children to Protestant missionary schools while some adults went to work for missionaries to gain education and employment. Though the ties to the Vellalar caste were strong, the gains of colonial employment and education were more influential to those of the Vellalar caste intermingling with Christian missionaries. Interaction with British and American missionaries in the early to late nineteenth century ultimately led to the migration of this group to British Malaya. Circumstances in Ceylon, as well as the drive for resource
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Cogley, Richard W. "John Eliot and the Millennium*." Religion and American Culture: A Journal of Interpretation 1, no. 2 (1991): 227–50. http://dx.doi.org/10.1525/rac.1991.1.2.03a00050.

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In 1643, twelve years after his arrival in Massachusetts Bay, John Eliot (1604-90), the Roxbury clergyman better known as the “Apostle to the Indians,” began to learn an Algonquian dialect in preparation for missionary work. After three years of study, he started to preach to the Indians in the colony. He continued to labor among them until the late 1680's, when his infirmity no longer permitted him to leave Roxbury. Over the course of these forty years, he attracted some eleven hundred Indians to the Christian faith, established fourteen reservations (“praying towns”) for his proselytes, and
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4

Macola, Giacomo. "HISTORICAL AND ETHNOGRAPHICAL PUBLICATIONS IN THE VERNACULARS OF COLONIAL ZAMBIA: MISSIONARY CONTRIBUTION TO THE 'CREATION OF TRIBALISM'." Journal of Religion in Africa 33, no. 4 (2003): 343–64. http://dx.doi.org/10.1163/157006603322665305.

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AbstractThis paper examines the chronology and attributes of literate ethno-history in Northern Rhodesia. While the earliest published authors were invariably members of missionary societies whose evangelical policies were predisposed towards the Christianisation of local chieftaincies, the expansion and Africanisation of vernacular historiography from the late 1930s owed much to the intervention of the colonial government in the publishing sphere. A survey of their contents shows that vernacular histories and ethnographies mirrored preconceptions and preoccupations typical of the times of the
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Green, Nile. "Islam for the indentured Indian: a Muslim missionary in colonial South Africa." Bulletin of the School of Oriental and African Studies 71, no. 3 (2008): 529–53. http://dx.doi.org/10.1017/s0041977x08000876.

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AbstractTracing the migration of Muslims from India to South Africa's Natal colony in the late nineteenth century, the article focuses on the missionary activities of Ghulām Muhammad “Sūfī Sāhib” (d. 1329/1911). Placing Ghulām Muhammad in a new religious marketplace of competing religions, and versions thereof, the article examines the strategies through which he successfully established his form of Islam among Natal's indentured and merchant Muslim classes and used the fabric of religion to bind together a distinctly “Muslim” community from the heterogeneous individuals and groups brought fro
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6

Crewe, Ryan Dominic. "Pacific Purgatory: Spanish Dominicans, Chinese Sangleys, and the Entanglement of Mission and Commerce in Manila, 1580-1620." Journal of Early Modern History 19, no. 4 (2015): 337–65. http://dx.doi.org/10.1163/15700658-12342461.

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In late-sixteenth-century Manila, Spanish Dominican missionaries sought to convert Chinese merchants from Fujian Province known as Sangleys. The Dominican-Sangley encounter unfolded in a segregated Chinese quarter known as the Parián. This local encounter had outsize implications for an emerging early modern Pacific World: it enabled a lucrative transpacific trade that connected the histories of America and Asia, and it provided a foothold in Manila for both Dominicans and Sangleys to meet their respective spiritual and commercial goals. Dominicans offered protection to Sangleys with the inten
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7

Dasgupta, Sangeeta. "The Oraons of Chhotanagpur: A journey through colonial ethnography." Modern Asian Studies 56, no. 5 (2022): 1375–415. http://dx.doi.org/10.1017/s0026749x21000597.

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AbstractThis article explores nineteenth-century colonial representations of the Oraons of Chhotanagpur. Described in administrative reports of early nineteenth-century Chhotanagpur as mlecchha and dhangar, or as part of a ‘village community’ of Coles/Kols, these Oraons, by the late nineteenth century, were referred to as a ‘tribe’. To trace the categories through which the Oraons journeyed across colonial records, I discuss texts and reports which later became part of bureaucratic memory. The shifts within official understanding, I argue, were related to the working of official minds, changin
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8

Myazin, Nikolay. "Christianity in India: From the Apostle Thomas to the Present." Asia and Africa Today, no. 1 (2023): 66. http://dx.doi.org/10.31857/s032150750020551-8.

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The first Christians appeared in southwestern India during Antiquity; they belonged to Nestorianism and were fully incorporated into Indian society. The descendants of the Christian settlers and the descendants of the converts formed different castes. In the mid-16th century a Catholic diocese was established in the Portuguese possession of Goa, and most of the local Christians were converted to Catholicism. Protestantism began to spread in the early 18th century in the Danish colony of Trakenbar on the southeast coast. The East India Company did not permit missionary activity on its lands. Th
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9

Bugge, K. E. "Menneske først - Grundtvig og hedningemissionen." Grundtvig-Studier 52, no. 1 (2001): 115–65. http://dx.doi.org/10.7146/grs.v52i1.16400.

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First a Man - then a Christian. Grundtvig and Missonary ActivityBy K.E. BuggeThe aim of this paper is to clarify Grundtvig’s ideas on missionary activity in the socalled »heathen parts«. The point of departure is taken in a brief presentation of the poem »Man first - and then a Christian« (1838), an often quoted text, whenever this theme is discussed. The most extensive among earlier studies on the subject is the book published by Georg Thaning: »The Grundtvigian Movement and the Mission among Heathen« (1922). The author provides valuable insights also into Grundtvig’s ideas, but has, of cours
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10

Kimani, Gitonga P., James E. Otiende, and Augustine M. Karugu. "The Contribution of the German Neukirchen Mission (GNM) in the advent of Western Education in Tana River County, Kenya 1885-1986." Msingi Journal 1, no. 1 (2019): 44–61. http://dx.doi.org/10.33886/mj.v1i1.94.

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The purpose of this study was to examine the contribution of the German Neukirchen Mission (GNM) in the advent of Western Education in Tana River County, Kenya in the period 1885-1986. The historical research design was preferred as the topic in question was a historical survey of the establishment and development of Western education in Tana River County from late 19th century to the last two decades before the close of the 20th century. Both primary and secondary sources of data were utilized. There were three research instruments namely; interview schedules, Focus Group Discussions (FGDs) a
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Libros sobre el tema "Late missionary in the colony of Demerara"

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Authentic Copy of the Minutes of Evidence on the Trial of John Smith, a Missionary, in Demerara: Held at the Colony House, in George Town, Demerara, on Monday, the 13Th Day of October, 1823, and 27 Following Days; on a Charge of Exciting the Negroes To. Creative Media Partners, LLC, 2023.

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2

Authentic Copy of the Minutes of Evidence on the Trial of John Smith, a Missionary, in Demerara: Held at the Colony House, in George Town, Demerara, on Monday, the 13Th Day of October, 1823, and 27 Following Days; on a Charge of Exciting the Negroes To. Creative Media Partners, LLC, 2023.

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Capítulos de libros sobre el tema "Late missionary in the colony of Demerara"

1

Costa, Emilia Viotti da. "The Fiery Furnace." In Crowns of Glory, Tears of Blood. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195082982.003.0003.

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Abstract The conflicts between missionaries and colonists that led to the tragic events of 1823 started fifteen years earlier, when the first missionaries of the London Missionary Society arrived in Demerara. They came deeply ignorant of the protocols and the unspoken rules of a slave society, and with their heads full of notions that were likely to provoke the colonists’ outrage and to aggravate the tensions that pitted masters and managers against slaves, and colonists against the mother country. In their day-to-day dealings with slaves, masters, managers, and royal authorities, the missiona
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2

Marten, Lutz, and Nancy C. Kula. "Zambia: ‘One Zambia, One Nation, Many Languages’." In Language and National Identity in Africa. Oxford University PressOxford, 2008. http://dx.doi.org/10.1093/oso/9780199286744.003.0016.

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Abstract This chapter aims to give the reader an idea of the linguistic situation in Zambia, and how language relates to national identity in the Zambian context. Zambia lies in the heart of central Africa and shares borders with the Democratic Republic of the Congo (DRC) to the north, with Tanzania, Malawi, and Mozambique in the east, with Zimbabwe, Botswana, and Namibia in the south, and with Angola in the west. Zambia has no direct access to the sea, but the Zambezi, one of Africa’s largest rivers, runs through Zambia for about 1,000 kilometres. Zambia also lies in the centre of the Bantu-s
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