“And They'll Know We Are Christians By Our Love”: Exploring the Role of Christian Love on Maloga Mission, 1874–1888

This article investigates the power, and the politics, of Christian love on the Australian settler‐colonial frontier through the case study of two evangelical missionaries, Daniel and Janet Matthews, during their time at Maloga Mission (a non‐denominational mission to the Aboriginal people of the Murray River which they founded on its northern banks in 1874). Whether protested in private missives, professed in public tracts, or proclaimed to their assembled audiences, Christian love played a vital role in the both the secular justification, and the sacred sanctification, of the Matthews' mission. Yet in practice, the operation of this emotion was complex. Through an exploration of the role of Christian love in the life of Maloga mission and its missionaries, this article will show how the intricacies of its formulation, expression, reception, and reciprocation make this a crucial if often overlooked concept for the study of mission history, and specifically, in this case, the study of nineteenth‐century settler‐colonial missions.     

中西文化的一次对话:清初传教士与《易经》研究

By the early 18^th Century, the “Rites Controversy” among the missionaries themselves has evolved into a culture conflict between the Qing Empire and Europe. To make the European missionaries in China follow the rites of Matteo Ricci, Emperor Kangxi had French Jesuit missionaries Joachim Bouvet and Jean Francoise Foucquet study the Book of Changes in his royal palace and had further conversions with the European missionaries based on their researches. Not only did this cultural conversation reveal the Figurist’s tendencies, as represented by Bouvet, and the interior conflict among the missionaries themselves after the “Rites controversy,” but also showed Kangxi’s policies towards the missionaries, as well as his attitude towards Western culture and religion. __________ Translated from Lishi Yanjiu 历史研究 (Historical Research), 2006, (3): 74–85     

Globalizing a Race to Publish an Encyclopedia

In 1912, Daniel Alexander Payne Murray published a prospectus for his “Historical and Biographical Encyclopedia of the Colored Race throughout the World.” He promised to publish what literary historian Henry Louis Gates Jr., would describe as the “Grail” for black scholars. As Murray planned his encyclopedia in the first decade of the twentieth century, persons of African descent in the United States were killed and assaulted because of their race, and racial identification was as critical an issue as it was also ambiguous. Moreover, despite its ambiguity, or perhaps, because of it, race, in 1912 and since the Naturalization Act of 1790, had everything to do with American citizenship. In Murray’s time, whether a person was identified on the one hand as “white” or “octoroon” versus an identity as “black,” “Negro,” “mulatto,” or “quadroon” influenced whether or not that person could exercise his rights as an American citizen (with her rights barely entering the question). However, race, as Murray understood with its skin color codes shading the meaning of American citizenship, was much more a social construction than it was biological evidence of a person’s hereditary origins. Formulating a strategy in support of black American citizenship, Murray developed a global interpretation of the black American experience from a pragmatically ambiguous cultural practice to compose an identity for himself, his people, and his proposed encyclopedia.     

Telling small stories: spaces of knowledge and the practice of geography

This article examines how the practice of learning geography, and the arenas in which knowledge-making takes place, can be usefully positioned within changing histories of the discipline. It contends that networks of action – understood through the intersection of social sites, subjects and sources – present a conceptual framework and narrative focus for the re-consideration of specific episodes from geography's past. The interventions made here are informed and illustrated by a 'small story' about the doing of geography. Based on different personal accounts, the story revives a series of events, encounters, dialogues and images dating back to the winter of 1951 at Glenmore Lodge, Scotland. This educational institution in the Cairngorm mountains offered children from urban areas the opportunity to learn field studies and the skills of 'outdoor citizenship'. Initially, the focus falls on Margaret Jack, a 14-year-old field-course participant. Her learning experiences are traced through personal letters, a diary and a field journal dating from that time, and her recent recollections of this event. Margaret's account dovetails with the story of her field studies instructor, Robin Murray. Robin's role is traced through his learning experiences as a geography undergraduate at Aberdeen University, and the recent recollections of Catriona Murray, his wife.     

“The Enchanter's Wand”: Charles Darwin,Foreign Missions,and the Voyage of H.M.S. Beagle*

It often goes unmentioned that one of the primary purposes of the famous circumnavigation of H.M.S. Beagle was foreign missions. Charles Darwin, the voyage's most famous participant, was at best noncommittal about the missionary activity surrounding him for most of the trip. He emerged from the voyage, however, as an enthusiastic and outspoken proponent of missions. The British missions at Tahiti prompted him to change his view. Sailing to Tahiti, he read several accounts about the South Sea missions, and had already begun making arrangements to publish his “Diary” as a travel journal. Darwin became convinced that missionaries helped “advance” the natives toward “civilization” and thereafter enthusiastically defended missionaries in an ongoing public debate.     

Impacts of River Regulation on the Terminal Lakes and Mouth of the River Murray,South Australia

The River Murray is a highly regulated, low gradient stream. Prior to barrage construction near the Murray Mouth saline water was present sporadically far upstream. Barrage completion by 1940 has had geo-morphic and ecological impacts. Estuarine Lakes Albert and Alexandrina became permanent freshwater bodies with elevated water levels. Exposed lake margins have eroded by up to 10 m yr', whereas along sheltered shorelines, sedimentation has accompanied reed growth. Upstream weirs have inhibited coarse sediment from reaching the lakes. In the Goolwa Channel, sedimentation changed from bioclas-tic sands to muds, accumulating at up to 4.5 mm yr' over the past 50 years. Regulation has also transformed a migrating flood tidal delta at the Murray Mouth into a permanently vegetated island.     

The Soul of the Luba: W.F.P. Burton,Missionary Ethnography and Belgian Colonial Science

This article examines the motivations, institutions and processes involved in colonial knowledge formation through a study of the missionary William Burton. It considers Burton’s work on the Luba of Katanga in relation to the practices of Belgian colonial science and Anglo‐Saxon social anthropology. The essay discusses why missionaries engaged in ethnographic research when they were so intent on changing the customs and beliefs they described and why Burton in particular did not get the recognition he deserved as an authority on his subject. The article charts Burton’s shifting attitude toward the Luba, showing how he moved from an aggressive intrusive mode of research to a position of greater sympathy as he came to consider their cultural riches through study of language, proverb and folklore. Consideration of the second phase of Burton’s research opens up discussion of the missionary origins of the disciplines of African theology and African religious studies.     

The Polygamy Question: Missions,Marriage, and Assimilation

Polygamy was a vexed question for missionaries in the Northern Territory of Australia. In the mid twentieth century, Christian missions of various denominations worked with the Australian Commonwealth Government to achieve a policy of assimilating Aboriginal people into white Australian culture. Yet there was little consensus as to how this assimilation policy could or should be applied to Aboriginal marriages. This article demonstrates that the issue of polygamy exposed divisions between church and state as well as among Christian denominations over their understandings of marriage. These differences stemmed from differing spiritual visions of assimilation in Australia. The conflicts over marriage in the Northern Territory, therefore, reveal that assimilation, and settler‐colonialism more broadly, operated on a religious plane as Aboriginal people, missionaries, and bureaucrats engaged in a spiritual contest over what represented a legitimate and acceptable marriage in that land.     

The Savage Science: Sigmund Freud,Psychoanalysis, and the History of Religion

This article analyzes how Freud takes issue with the prioritization of the present over and above the historical past. Significantly, Freud's understanding of history is closely related to his interest in Christianity's historical dependence on Jewish antiquity. He emphasizes the common sources of both religions: both are shaped by the experience of guilt. Christianity, however, relegates the historical past to the realm of the “old Adam.” According to Freud, Jewish culture, by contrast, revolves around the commemoration of a “savage” (i.e. pre‐modern) past. This article thus focuses on how Freud combines his analysis of onto‐genesis (in his psychoanalytical case studies) with a discussion of phylogeny. The manifestation of psychic illness gives body to the unconscious remembrance of phylogenetic history. Thanks to religious and literary documents an irrational past has been put down in writing. According to Freud, this characterizes their historical truth value.     

Land,Labour and Ambivalence: Lutheran Missionaries Managing Land Disputes at Cape Bedford Mission

This article provides a close reading of a land dispute between Lutheran missionaries at Cape Bedford mission during the 1920s and 1930s in order to extrapolate understandings of missionary ambivalence, power, and privilege within colonial processes of dispossession. The main contention is that missionaries felt compelled to promote Aboriginal engagement in agricultural labour in order to ensure that they could visibly demonstrate the land's productivity, and then maintain access to it. It also contributes to understandings about missionary power and privilege within the colonial context and how at times the authority of missionaries was undermined by bureaucracy. It points to the discrepancies between settler and humanitarian discourses around Indigenous land use in Queensland's north during this period, and the relationships between missions and the state.     

Real Institutional Responses to Neoliberalism in Australia

The paper defines the state's apparatus as a site of power and contestation. This view enables contingency in the realm of government to be taken seriously. Accordingly, the paper takes a critical view of the idea of neoliberalism as a general global process. The paper reviews Paul du Gay's history of the state's apparatus, including his nostalgia for bureaucracy and his disdain for entrepreneurship. The paper contrasts du Gay's stylised take with a study of shifts in institutional structures and behaviours in Australia's state apparatus since the mid 1970s leading to the present period of Howard neoliberalism. The paper positions these shifts in the context of Coombs‐led institutional reform in Australia; it examines the potential for institutional resistances and responses; and draws implications for how we view institutions as having agency in the political processes of state apparatus reform.     

Presbyterian Professor on the Prairies: President Walter Murray,the Co‐Education Debate and the Role of Personal Faith in Creating an Inclusive University Culture, 1907–1921

In 1907, the government of the recently formed Province of Saskatchewan set down legislation designed to guide the creation of a provincial university in this newly settled western region. Within this provincial act, female students were granted equal educational opportunities to their male peers, but equal opportunity does not necessarily translate into co‐education or wide‐scale acceptance within a university culture. Walter Murray, the university's first president, chose to interpret this clause of the 1907 University Act in its broadest terms, and what resulted was a university administration that did not discriminate against students, staff, or faculty on the basis of sex or marital status. This article will discuss Murray's commitment to co‐education and gender parity, and will examine how his personal background and religious convictions as a Maritime Presbyterian related to this progressivism.     

Confucianism,Secularism, and Atheism in Bayle and Montesquieu

It should be hardly surprising to discover that eighteenth-century European perspectives of other cultures were shaped to a large extent by concerns internal to European political life. Objective or unprejudiced accounts of non-European cultures are rarely found among travellers, missionaries, and philosophers of the time. While the insights of Enlightenment political thinkers on the non-European world may shed little light on the cultures being commented upon, they are useful for assessing the nature of the Enlightenment's engagement with cultural traditions external to Europe. In particular, Enlightenment conceptions of China were extremely varied and reflective of the debates between Enlightenment thinkers, especially on the proper relation between religion and politics. I shall argue that Montesquieu's account of Confucianism in The Spirit of the Laws (De l’esprit des lois, first published in 1748) was in part influenced by his critique of Bayle's position on the role of religion in society as expounded in his Various Thoughts on the Comet (Pensées diverses sur la comète, published in 1682). While Montesquieu's account and assessment of Chinese thought and culture are “Eurocentric,” his evaluation of Confucianism nevertheless arises from a considered philosophical position on religion and politics.     

Tourists,sailors and labourers: A survey of early labour recruiting in Southern Melanesia

Abstract

This essay explores missionary allegations about slave‐dealing in Fiji, and their acceptance by British officials, as cultural responses to sexual relationships between indigenous women and white men. It also examines the imperial implications of ‘the culture of anti‐slavery’, whereby rhetoric about the enslavement of non‐European women became a rationale for attempted legal intervention in the mixed‐race community of Levuka. Finally, it considers how humanitarian rep resentations were contested, then appropriated, by one of the objects of their disapproval: a ‘lawless’ white man from Levuka. William Nimmo's response to the anti‐slavery proclamation gives us valuable information about Levuka's growing self‐definition as a community, and its attempts to control behaviour within its ranks. Using the ‘Christianisation and civilisation’ argument as successfully as the missionaries had, Nimmo and his friends sought recognition and respect from British authorities who seemed biased toward the missionary point of view, while making their own bid for official support in Fiji.     

Theology,Idolatry and Science: John Williams’ Missionary Ethnography and Natural History of the South Pacific

This article contributes to the recent scholarly efforts toward a more sophisticated understanding of the relationship between Protestant missionaries and the practice of natural history and ethnography in the early nineteenth century. Exploring John Williams’ work in the South Pacific, I argue that not only was Williams practicing science in the form of ethnography and natural history, but that his theology was, in fact, central to his scientific work. Through a careful exploration of Williams’ account of his missionary activities in the South Pacific, I contend that Williams’ conception of idolatry served as an explanatory tool that shaped the practice of his ethnography. In the minds of missionaries like Williams, whereas Christianity’s truth was universal, idolatry was the worship of a false god: false because it was just a deification of a particular desire rather than worship of the universal God. This conception of idolatry shaped Williams’ contention, central to his ethnography, that the islanders’ religion was a product of their particular cultural needs. In this way, I argue, Williams used a theological concept to perform explanatory scientific work, contributing to the idea that religion is a product of culture, a notion that became central to nineteenth century studies of religion.     

Merchants,Malaria and Manliness: A Patient’s Experience of Tropical Disease

From 1862 until 1874, John Holt lived on the island of Bioko (Fernando Pó), laying the groundwork for a company that would become one of the most influential trading houses in western Africa. During his time on the coast, Holt was almost continually ill with malaria and other tropical diseases, and his illnesses had a major impact on how he experienced and interpreted his life and work in Africa. This paper draws on Holt’s private papers, as well as merchant memoirs and the historiographies of medicine, hydrotherapy and masculinity to explore merchants’ views of illness and how they were deeply embedded in broader assumptions about manliness during a time of rapid imperial expansion.     

Travel Writing,Ethnography, and the Colony-Centric Voyage of the Jesuit Relations from New France

This article argues that the Jesuit Relations, commonly read as the accounts of daring French travelers to the New World in the seventeenth century, must also be understood in light of the colony-centric circulation of the texts. In a step that has never before been considered part of the process through which the Relations collected and circulated information, some—and perhaps all—of the texts were sent back to Canada after being edited and published in Paris, giving Jesuits in the colony an opportunity to consult the published texts to see how they had been changed in France. This article focuses on two related areas of scholarship on the Relations that need re-evaluation in light of the colony-centric circulation of the texts: the status of the texts as travel writing, and as the premiere source of ethnographic data on the Amerindian groups that the missionaries encountered in Eastern Canada.     

On the Degeneration of Public Philosophy in America: Problems and Prospects

Abstract

Mark Blitz’s Plato’s Political Philosophy is reviewed in this article with special attention to two recurring themes. The first is the relation of parts to wholes and, especially, how the knowledge of parts and wholes in general and of political parts and wholes in particular relate to the philosophic attempt to know the whole itself. The second theme is that of philosophy’s relation to piety and, in particular, how the attempt to know the whole, as understood by Blitz, relates to the fundamental opposition between piety and philosophy. Attention to these themes, the author argues, helps to explain peculiarities of Blitz’s approach, especially his greater emphasis on articulating the entire “realm of political philosophy” than on explicating individual dialogues and his tendency to connect and divide Platonic thoughts, themes, and problems rather than to bore into individual Socratic problems.     

The Alexei Obrescoff Case: The Levantine Backstage of British Mediation in the Russo-Turkish War (1768–74)

In 1954 M. S. Anderson, considering the impediments prohibiting a successful British mediation between Catherine II and Mustafa III, judged that Ambassador John Murray and Whitehall were carried away because they could not see the complex picture of Eastern diplomacy. In this paper, it will be argued that the Ambassador's miscalculated optimism and the hastiness of London were due to a neglected factor: the imprisonment of the Russian Resident at Constantinople, Alexei Obrescoff. The Resident, an in-law of the Abbotts, Factors of the Levant Company and Murray's personal friend, entrusted him with his infant children on the eve of his detainment. This trust was an asset that Murray hoped to exploit in the forthcoming international race to undertake the mediation, if only he could free his friend. London hoped this appeal to the Ottomans would please the Russians, but mediation slipped out of Murray's hands. The Abbotts assisted the Prussians and the Austrians to reunite the Obrescoff family and thus gained them the advantage. Embittered, Murray was dragged into a passionate but unsuccessful clash with the Abbotts which emphasised both the importance of Levantine networks in the exercise of ‘Oriental’ diplomacy and his unsuitability for the particular post.     

John Lieder and his Mission in Egypt: The Evangelical Ethos at Work Among Nineteenth-Century Copts

The English Church Missionary Society (CMS) dispatched a contingent of missionaries to Egypt in 1825. This article analyses the methods and impact of that contingent. The schools that the CMS missionaries introduced are cast not as vehicles of enlightenment — as is frequently the case in mission historiography — but as technologies of power. Specifically, the article recounts how the head of the mission, the Reverend John Lieder, deployed Lancaster schools among the Coptic Christians of Cairo to effect not merely a spiritual, but further, a cultural conversion of this Orthodox community. Lieder, his predecessors, and his contemporaries in the Mediterranean field sought to instil in the Copts the "evangelical ethos" of industry, discipline, and order. The article links this CMS project of cultural conversion to the process of state-building in Egypt. Indeed, Lieder was a pioneer purveyor of technologies of power that would prove indispensable to late-nineteenth-century elites in their efforts to produce, in the subaltern strata of Egyptian society, industrious and disciplined political subjects resigned to their lowly positions in the Egyptian social order.