By Rowan Strong
Among 1700 and 1850 the Church of britain was once the one of the strongest and influential non secular, social, and political forces in Britain. This used to be additionally a momentous time for the British Empire, within which it constructed after which misplaced the North American colonies, prolonged into India, and settled the colonies of Australia and New Zealand. Public knowing of this increasing empire was once influentially created and promulgated via the Church of britain on account of its missionary engagement with those colonies, and its position in supplying church buildings for British settlers. Rowan powerful examines how that Anglican Christian knowing of the British Empire formed the identities either one of the folk residing in British colonies in North the USA, Bengal, Australia, and New Zealand in this interval - together with colonists, indigenous peoples, and Negro slaves - and of the English in Britain.
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Additional info for Anglicanism and the British Empire, c.1700-1850
77 So this book asks: what was the ‘frame’, or the set of fundamental interpretative themes, provided by these English metropolitan and colonial Anglicans for their Anglican audience to use in their appropriation of a view on the empire? How did these institutional Anglicans frame publicly—albeit ideally—the world of the British Empire with respect to the Church of England and its mission there? This investigation seeks to identify the components of an Anglican construction of a frame of empire for the period of the eighteenth century and the Wrst half of the nineteenth century, when new settler colonies were underway in North America, Australia, and New Zealand, and Anglican institutional expansion began in India.
Although the two parties were unequal in power, there was a genuine two-way impact over the duration of the mission. 59 Porter questions this concept on three grounds. ‘Cultural imperialism’, he believes, is a term that lacks coherence as a deWnition. The supposed coherence or unity of an imperial or missionary culture is also debatable. Finally, viewing missions in their location as simply oppressive and static is too monochromatic. Porter regards ‘cultural imperialism’ as a value-laden term resting on an untested supposition that it was a cultural inXuence that was imposed, and to which local resistance was largely ineVectual.
These publications were distributed throughout England and in the colonies, and thereby constituted the promulgation of the oldest continuous Anglican discussion of the empire among Anglicans at home and abroad. Notwithstanding the SPG’s forging of this connection between empire and Anglicanism, a number of historians of the early English and then British Empire have dismissed religion as a major causative factor in the emergence of imperialism. Kenneth Andrews, in his history of the early empire, came to the conclusion that overseas territorial acquisition by the English took so long to occur in the sixteenth and seventeenth centuries because colonization and missions were very much secondary to trade and piracy, which brought quicker returns for less eVort.
Anglicanism and the British Empire, c.1700-1850 by Rowan Strong