The Unofficial Commonwealth Relations Conferences, 1933–59: Precursors of the Tri-sector Commonwealth

One of the unique features of the Commonwealth as an international association is the width and depth of its non-political manifestations. At recent Commonwealth conferences political and official consultations have been held in parallel with large civil society, business and youth forums and, in some cases, inter-faith dialogues. Growing collaboration between the political, civil society and business elements gives rise to the notion of the ‘tri-sector Commonwealth’. The concept of an ‘association of peoples’ as well as one of nations, does, however, have a long pedigree. Between 1933 and 1959 a series of Unofficial Commonwealth Relations Conferences, organised by Chatham House and its overseas affiliates, were held at roughly five-yearly intervals to analyse the implications of the most recent Imperial Conferences. Politicians and civil servants joined with lawyers, academics, editors, military men, agriculturalists and trade unionists. In contrast to the political Commonwealth, women had a part in the unofficial conferences. And among more than 400 participants at Toronto 1933, Lapstone 1938, London 1945, Bigwin 1949, Lahore 1954 and Palmerston North 1959 were fifty-five academic historians and other writers of history, who included most of the leading authorities on the Commonwealth of the 1930s and 1940s.     

The Ojibwe Renaissance: Transnational Evangelicalism and the Making of an Algonquian Intelligentsia, 1812–1867

Between the War of 1812 and the emergence of a self-sufficient Canadian Methodism in the 1850s, the combination of geopolitical instability, transatlantic evangelicalism, indigenous and settler enthusiasm for religious revival, and the ideas of romantic nationalism produced a distinctly Ojibwe Christianity. This Christianity is known to us primarily through the letters, journals, and publications of a small group of Algonquian-speaking intellectuals educated in American colleges who mobilized the ideology and institutional networks of the Protestant missionary project to mount a vigorous challenge to the encroachments of settler colonialism occurring on both sides of the Great Lakes. Ojibwe Christians participated in a movement to transform the world into a multiracial Christian commonwealth, a movement within which they could remain committed to a historiographical and nation-building project meant to establish an autonomous, or at least semi-autonomous, Indian polity within the imperialist state.