Pub Date : 2020-09-01DOI: 10.1163/9789004434530_009
{"title":"Missionary Work, Secularization, and Donor Dependency: Rockefeller-Near East Colleges Cooperation after World War I (1920–1939)","authors":"","doi":"10.1163/9789004434530_009","DOIUrl":"https://doi.org/10.1163/9789004434530_009","url":null,"abstract":"","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125450098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1163/9789004434530_007
H. M. D. Berg
One of the most prolific writers on the Assyrians of the Church of the East was the Anglican missionary William Ainger Wigram (1872–1953), who worked for the Archbishop of Canterbury’s Mission to the Assyrian Christians from 1901 to 1912. His range of well-illustrated books on the history of the Church of the East and the life of the contemporary Assyrians are considered to have played an important role to bring the plight of the Assyrians to the attention of the general public, especially in Great Britain.Wigrambecamemost famous for his post-war pamphlet entitled Our Smallest Ally, in which he lauded the military contributionof theAssyrians to theBritish andAlliedwar-efforts in theKurdish region. Together with the Russians and Armenians, they took up arms against the Ottoman armies after it became clear that the Ottomans were on their way to expulse all Christians from Eastern Turkey. However, the fight for Kurdistan was lost andmany of the Assyrians from the Hakkari Mountains ended up in a British refugee camp in Baquba, near Baghdad. In Our Smallest Ally Wigram pressed home British responsibility for the future of this vulnerable people that had been caught up by events beyond their control. The pamphlet’s frank criticism of British politics in Iraqmade it an important source for contemporary and later anti-colonial Assyrian historiography, even if the pamphlet, like Wigram’s other works, was firmly rooted in British imperial and colonial perceptions of the world. This may come across as a pretty straightforward way of a missionary acting as an advocate for a people with whom he became involved over the years. A closer look, however, at Wigram’s publications suggests that his advocacy in many respectswas different frommost of hismissionary colleagues of the time. Most obviously, Wigram’s activities were further removed from the struggles of day-to-day relief work that brought so many of the American missionaries to their pleas for humanitarian action. Their experiences led them to become actively engaged in humanitarian aid, in connectionwith but also independent
{"title":"“A Strange Survival”: The Rev. W.A. Wigram on the Assyrians before and after World War I","authors":"H. M. D. Berg","doi":"10.1163/9789004434530_007","DOIUrl":"https://doi.org/10.1163/9789004434530_007","url":null,"abstract":"One of the most prolific writers on the Assyrians of the Church of the East was the Anglican missionary William Ainger Wigram (1872–1953), who worked for the Archbishop of Canterbury’s Mission to the Assyrian Christians from 1901 to 1912. His range of well-illustrated books on the history of the Church of the East and the life of the contemporary Assyrians are considered to have played an important role to bring the plight of the Assyrians to the attention of the general public, especially in Great Britain.Wigrambecamemost famous for his post-war pamphlet entitled Our Smallest Ally, in which he lauded the military contributionof theAssyrians to theBritish andAlliedwar-efforts in theKurdish region. Together with the Russians and Armenians, they took up arms against the Ottoman armies after it became clear that the Ottomans were on their way to expulse all Christians from Eastern Turkey. However, the fight for Kurdistan was lost andmany of the Assyrians from the Hakkari Mountains ended up in a British refugee camp in Baquba, near Baghdad. In Our Smallest Ally Wigram pressed home British responsibility for the future of this vulnerable people that had been caught up by events beyond their control. The pamphlet’s frank criticism of British politics in Iraqmade it an important source for contemporary and later anti-colonial Assyrian historiography, even if the pamphlet, like Wigram’s other works, was firmly rooted in British imperial and colonial perceptions of the world. This may come across as a pretty straightforward way of a missionary acting as an advocate for a people with whom he became involved over the years. A closer look, however, at Wigram’s publications suggests that his advocacy in many respectswas different frommost of hismissionary colleagues of the time. Most obviously, Wigram’s activities were further removed from the struggles of day-to-day relief work that brought so many of the American missionaries to their pleas for humanitarian action. Their experiences led them to become actively engaged in humanitarian aid, in connectionwith but also independent","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129589713","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1163/9789004434530_005
NazanMaksudyan
This paper discusses the use of visual representations or photographic descriptions by the missionaries of the American Board of Commissioners for Foreign Missions (ABCFM) as proofs of their proselytizing efforts.The analysis is limited to the American missionaries of the “Asiatic Turkey Mission”, namely Western Turkey Mission (established in 1819), Central Turkey Mission (1847) and Eastern Turkey Mission (1836), whose proselytizing efforts centralized its work mainly on Armenians.1 I argue that bodily conditions of targeted constituen-cies and their physical surroundings (rooms, houses, villages) were reconceived and re-conceptualized by American missionaries as material representations and mirrors of religious and moral progress. This was usually done in the genre of before-and-after photographs or detailed physical descriptions, one criticiz-ing or pitying the former “wretchedness” of people, and the other appraising how they “grew finer”. Assuming that sincere belief, or for that matter conversion, is a delicate matter to present evidence for, these visual representations or descriptions were useful tools to convince the world of believers and benevolent contributors that these people were genuinely “civilized” into good Christians and were leading a Christian life.
{"title":"Physical Expressions of Winning Hearts and Minds: Body Politics of the American Missionaries in “Asiatic Turkey”","authors":"NazanMaksudyan","doi":"10.1163/9789004434530_005","DOIUrl":"https://doi.org/10.1163/9789004434530_005","url":null,"abstract":"This paper discusses the use of visual representations or photographic descriptions by the missionaries of the American Board of Commissioners for Foreign Missions (ABCFM) as proofs of their proselytizing efforts.The analysis is limited to the American missionaries of the “Asiatic Turkey Mission”, namely Western Turkey Mission (established in 1819), Central Turkey Mission (1847) and Eastern Turkey Mission (1836), whose proselytizing efforts centralized its work mainly on Armenians.1 I argue that bodily conditions of targeted constituen-cies and their physical surroundings (rooms, houses, villages) were reconceived and re-conceptualized by American missionaries as material representations and mirrors of religious and moral progress. This was usually done in the genre of before-and-after photographs or detailed physical descriptions, one criticiz-ing or pitying the former “wretchedness” of people, and the other appraising how they “grew finer”. Assuming that sincere belief, or for that matter conversion, is a delicate matter to present evidence for, these visual representations or descriptions were useful tools to convince the world of believers and benevolent contributors that these people were genuinely “civilized” into good Christians and were leading a Christian life.","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124904412","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1163/9789004434530_010
I. Ouahes
Historians of humanitarianism have increasingly scrutinized its social and political perspectives in the hope of defining a unitary field of study. One trend has sought to emphasize the pre-existing contexts prior to the formalization of humanitarian activity.1 Other accounts, such as Michael Barnett’s, suggest that humanitarianism as a concept should be considered separately from traditional charity since it is a particularly modern, Western phenomenon that emerged from Enlightenment ethics (transcendentalism and universalism).2 In the Middle Eastern context, Ottoman-era massacres have generated the most attention.3 Historians of theMiddle East have nevertheless also sought to emphasize the well-established Islamic charitable experience. Islamic awqāf (mortmain perpetuities) have been an intrinsic part of the region’s humanitarian activity.4 These Islamic financial instruments provided for a range of charitable activities, even for the protection of birds as was the case in a Fezzan waqf.
{"title":"“Machine Age Humanitarianism”: American Humanitarianism in Early-20th Century Syria and Lebanon","authors":"I. Ouahes","doi":"10.1163/9789004434530_010","DOIUrl":"https://doi.org/10.1163/9789004434530_010","url":null,"abstract":"Historians of humanitarianism have increasingly scrutinized its social and political perspectives in the hope of defining a unitary field of study. One trend has sought to emphasize the pre-existing contexts prior to the formalization of humanitarian activity.1 Other accounts, such as Michael Barnett’s, suggest that humanitarianism as a concept should be considered separately from traditional charity since it is a particularly modern, Western phenomenon that emerged from Enlightenment ethics (transcendentalism and universalism).2 In the Middle Eastern context, Ottoman-era massacres have generated the most attention.3 Historians of theMiddle East have nevertheless also sought to emphasize the well-established Islamic charitable experience. Islamic awqāf (mortmain perpetuities) have been an intrinsic part of the region’s humanitarian activity.4 These Islamic financial instruments provided for a range of charitable activities, even for the protection of birds as was the case in a Fezzan waqf.","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128862582","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1163/9789004434530_013
Maria Chiara Rioli
The issue of the Palestinian refugees represents one of themost complex unresolved problems in contemporary global history. The situation originatedwhen the war for Palestine was unleashed following the United Nations resolution of November 29, 1947 that provided for the partitioning of Palestine into Jewish and Arab states. The battles between the Arab League and Israeli armies, and Tsahal’s expulsions of populations of in the conquered villages and cities precipitated the flight of about 750,000 Palestinian refugees, who poured into the closest available Arab villages within the State of Israel itself, so constituting an internally displaced people. Part of the Palestinian refugee population then transited to the United States, Latin America, Europe, and other continents. Twenty years later, the June 1967War saw Israel defeat Egypt and annex East Jerusalem, the territory to the west of the river Jordan (the so-called “West Bank”, previously under the control of the Hashemite Kingdom of Jordan), the Sinai Peninsula, the Gaza Strip, and the Golan Heights. These new acts of war caused the flight of another 300,000 Palestinians. Today, the United Nations agency created in 1949 to provide humanitarian aid to the Palestinian refugees—the United Nations Relief andWorks Agency for Palestine Refugees in the Middle East (UNRWA)—registers 5 million Palestinian refugees. Historically, the request to recognize the right of return for the Palestinian refugees has constituted one of the principal themes on which the two fronts have taken up positions around opposing interpretations and narratives. The Israeli government’s refusal to recognize the right to return for refugees for reasons of security and on the grounds of its interpretation of the PalestineWar as a Zionist war of defense against theArab attack of May 15, 1948, has determined the absence of a solution. At the same time, Palestinian identity post-1948 has been redefined around the experience of refugee camps, and the national liberationmovement has given the refugee question a position of central importance and has invested the refugee camps with the symbolism of lieux de mémoire, the liberation of Palestine, and resistance to the Israeli occupation.
{"title":"Catholic Humanitarian Assistance for Palestinian Refugees: The Franciscan Casa Nova during the 1948 War","authors":"Maria Chiara Rioli","doi":"10.1163/9789004434530_013","DOIUrl":"https://doi.org/10.1163/9789004434530_013","url":null,"abstract":"The issue of the Palestinian refugees represents one of themost complex unresolved problems in contemporary global history. The situation originatedwhen the war for Palestine was unleashed following the United Nations resolution of November 29, 1947 that provided for the partitioning of Palestine into Jewish and Arab states. The battles between the Arab League and Israeli armies, and Tsahal’s expulsions of populations of in the conquered villages and cities precipitated the flight of about 750,000 Palestinian refugees, who poured into the closest available Arab villages within the State of Israel itself, so constituting an internally displaced people. Part of the Palestinian refugee population then transited to the United States, Latin America, Europe, and other continents. Twenty years later, the June 1967War saw Israel defeat Egypt and annex East Jerusalem, the territory to the west of the river Jordan (the so-called “West Bank”, previously under the control of the Hashemite Kingdom of Jordan), the Sinai Peninsula, the Gaza Strip, and the Golan Heights. These new acts of war caused the flight of another 300,000 Palestinians. Today, the United Nations agency created in 1949 to provide humanitarian aid to the Palestinian refugees—the United Nations Relief andWorks Agency for Palestine Refugees in the Middle East (UNRWA)—registers 5 million Palestinian refugees. Historically, the request to recognize the right of return for the Palestinian refugees has constituted one of the principal themes on which the two fronts have taken up positions around opposing interpretations and narratives. The Israeli government’s refusal to recognize the right to return for refugees for reasons of security and on the grounds of its interpretation of the PalestineWar as a Zionist war of defense against theArab attack of May 15, 1948, has determined the absence of a solution. At the same time, Palestinian identity post-1948 has been redefined around the experience of refugee camps, and the national liberationmovement has given the refugee question a position of central importance and has invested the refugee camps with the symbolism of lieux de mémoire, the liberation of Palestine, and resistance to the Israeli occupation.","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131171141","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1163/9789004434530_006
I. Okkenhaug
These are the words of missionary and nurse, Bodil Biørn (1871–1960), describing her first encounter with the Musch region in eastern Anatolia in October 1907. In an attempt to make Norwegian supporters and sponsors identify with the plight of Armenian mountain people in eastern Anatolia, Biørn described their food. The bread reminded her of the barkebrød (bark bread) Norwegians survived on during a period of hunger during the Napoleonic wars.2 During the hundred years that had passed since the Norwegians suffered the consequences of European wars in the early 1800s until 1907, Norway had become an independent state, which demonstrated early signs of a modern health system. The first professional nursing training school, for example, the deaconess institution Lovisenberg in Christiania (Oslo), was established in 1868. Before leaving for theOttomanEmpire as amissionary, Biørnwas a student at Lovisenberg and she later worked as a nurse in Norway for several years. Upon hearing about the plight of Armenian orphans, Biørn experienced a personal calling to work among the Armenians as a missionary and nurse. In 1905 she arrived in Turkey in order to work for a small organization, theWomen MissionWorkers (“Kvinnelige misjonsarbeidere”: KMA). Here Biørn became part of a transnational network that engaged in humanitarian work among the Armenian population, and later with Armenian refugees in the years during and after World War I.
{"title":"Spiritual Reformation and Engagement with the World: Scandinavian Mission, Humanitarianism, and Armenians in the Ottoman Empire, 1905–1914","authors":"I. Okkenhaug","doi":"10.1163/9789004434530_006","DOIUrl":"https://doi.org/10.1163/9789004434530_006","url":null,"abstract":"These are the words of missionary and nurse, Bodil Biørn (1871–1960), describing her first encounter with the Musch region in eastern Anatolia in October 1907. In an attempt to make Norwegian supporters and sponsors identify with the plight of Armenian mountain people in eastern Anatolia, Biørn described their food. The bread reminded her of the barkebrød (bark bread) Norwegians survived on during a period of hunger during the Napoleonic wars.2 During the hundred years that had passed since the Norwegians suffered the consequences of European wars in the early 1800s until 1907, Norway had become an independent state, which demonstrated early signs of a modern health system. The first professional nursing training school, for example, the deaconess institution Lovisenberg in Christiania (Oslo), was established in 1868. Before leaving for theOttomanEmpire as amissionary, Biørnwas a student at Lovisenberg and she later worked as a nurse in Norway for several years. Upon hearing about the plight of Armenian orphans, Biørn experienced a personal calling to work among the Armenians as a missionary and nurse. In 1905 she arrived in Turkey in order to work for a small organization, theWomen MissionWorkers (“Kvinnelige misjonsarbeidere”: KMA). Here Biørn became part of a transnational network that engaged in humanitarian work among the Armenian population, and later with Armenian refugees in the years during and after World War I.","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"117 12","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"113945215","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1163/9789004434530_011
M. Marten
In this essay1 I seek to identify trends and patterns that offer us insights into ways of thinking about what the Scottish Presbyterian churches and their missionary organizations were doing in the European interwar period as they continued their long engagement in the Middle East, in particular focusing on Palestine. As they had been involved in the region since the 1840s,2 their presence meant they were reacting to changing circumstances, constantly in the process of seeking new ways to translate their understanding of Christianity in the region. This was not necessarily just about seeking new converts to Presbyterian Christianity, since although that would always be welcomed, their attempts to generate conversions were remarkably unsuccessful, as I have outlined elsewhere.3 Rather, over time they turned, as so many other Western church traditions did, into seeking to live a model or exemplary Christian life, as well as living out a civilizing mission that sought to modernize the world. Thiswas, after all, a theme in the 1910 EdinburghWorldMissionary Conference, demonstrated not least in the complex discussions around missionary-state relations.4 In reflecting on these contexts, it is important to be clear about the terms in use; all terminology is historically contingent, and so whilst contemporary scholars such asMichael Barnett define “humanitarianism” in ways that reflect
{"title":"Scottish Presbyterian Churches and Humanitarianism in the Interwar Middle East","authors":"M. Marten","doi":"10.1163/9789004434530_011","DOIUrl":"https://doi.org/10.1163/9789004434530_011","url":null,"abstract":"In this essay1 I seek to identify trends and patterns that offer us insights into ways of thinking about what the Scottish Presbyterian churches and their missionary organizations were doing in the European interwar period as they continued their long engagement in the Middle East, in particular focusing on Palestine. As they had been involved in the region since the 1840s,2 their presence meant they were reacting to changing circumstances, constantly in the process of seeking new ways to translate their understanding of Christianity in the region. This was not necessarily just about seeking new converts to Presbyterian Christianity, since although that would always be welcomed, their attempts to generate conversions were remarkably unsuccessful, as I have outlined elsewhere.3 Rather, over time they turned, as so many other Western church traditions did, into seeking to live a model or exemplary Christian life, as well as living out a civilizing mission that sought to modernize the world. Thiswas, after all, a theme in the 1910 EdinburghWorldMissionary Conference, demonstrated not least in the complex discussions around missionary-state relations.4 In reflecting on these contexts, it is important to be clear about the terms in use; all terminology is historically contingent, and so whilst contemporary scholars such asMichael Barnett define “humanitarianism” in ways that reflect","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131230319","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1163/9789004434530_008
B. Taithe
The historiography of missionary work in the French empire often concen-trates on the sub-saharan African empire, the pacific islands, or Madagascar. In these contexts the collusion of and in resisting and
{"title":"Missionary Hubris in Colonial Algeria? Founding and Governing Christian Arab Villages 1868–1930","authors":"B. Taithe","doi":"10.1163/9789004434530_008","DOIUrl":"https://doi.org/10.1163/9789004434530_008","url":null,"abstract":"The historiography of missionary work in the French empire often concen-trates on the sub-saharan African empire, the pacific islands, or Madagascar. In these contexts the collusion of and in resisting and","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"112 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122394380","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1163/9789004434530_003
Chantal Verdeil
There is nothing new about the idea of continuity between the missionary apostolate and humanitarian action. Writing of the crisis of the Catholic missions at the time of colonial independence, some 15 years ago, Claude Prudhomme noted that the mid-20th century marked the “end of an era and of the European missionary utopia [...]. Unless humanitarian intervention constitutes a last attempt to reactivate the missionary spirit”.1 Amissionary territory formany centuries, theMiddle East is particularly fertile ground for these ideas in that it is seen as oneof the cradles of Europeanand US humanitarian action.2 At the beginning of the 2000s, this area saw the emergence of large numbers of NGOs, usually seen as a sign of the vitality of “civil society” and as the outcome of the relative disengagement of the state from the social domain, in a context that was economically liberal and politically authoritarian.Hamit Bozarslan, for instance, seesNGOs as a “routewhereby the authorities attempt to depoliticize the social or to promote charity as the only way to overcome economic and social problems of which they have washed their hands”.3 Today, the idea that “Religion might have been instrumental in the establishment of humanitarianism, but it passed the torch to secularism”4 (via the NGO) is disputed: many missionary or religious organizations are very active
{"title":"Missions, Charity, and Humanitarian Action in the Levant (19th–20th Century)","authors":"Chantal Verdeil","doi":"10.1163/9789004434530_003","DOIUrl":"https://doi.org/10.1163/9789004434530_003","url":null,"abstract":"There is nothing new about the idea of continuity between the missionary apostolate and humanitarian action. Writing of the crisis of the Catholic missions at the time of colonial independence, some 15 years ago, Claude Prudhomme noted that the mid-20th century marked the “end of an era and of the European missionary utopia [...]. Unless humanitarian intervention constitutes a last attempt to reactivate the missionary spirit”.1 Amissionary territory formany centuries, theMiddle East is particularly fertile ground for these ideas in that it is seen as oneof the cradles of Europeanand US humanitarian action.2 At the beginning of the 2000s, this area saw the emergence of large numbers of NGOs, usually seen as a sign of the vitality of “civil society” and as the outcome of the relative disengagement of the state from the social domain, in a context that was economically liberal and politically authoritarian.Hamit Bozarslan, for instance, seesNGOs as a “routewhereby the authorities attempt to depoliticize the social or to promote charity as the only way to overcome economic and social problems of which they have washed their hands”.3 Today, the idea that “Religion might have been instrumental in the establishment of humanitarianism, but it passed the torch to secularism”4 (via the NGO) is disputed: many missionary or religious organizations are very active","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132039713","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1163/9789004434530_004
B. Baron
I early March 1887 twelve freed slave girls arrived at the Ezbekieh Boarding School run by American Presbyterian missionaries with fifty pounds and forty yards of calico for dresses. They had been sent by Sir Evelyn Baring (Lord Cromer), the British agent and consul-general in Egypt from 1883 to 1907, from the Cairo Home for Freed Female Slaves, where they had been temporarily lodged.1 The dozen girls had been intercepted by British boats on the Red Sea or Egyptian police in caravans coming over land into Egypt ten years after the slave trade had been officially banned into and through the country and a few years before slavery itself became illegal. Their paths into slavery varied; their path out brought the dozen young girls together.
{"title":"Liberated Bodies and Saved Souls: Freed African Slave Girls and Missionaries in Egypt","authors":"B. Baron","doi":"10.1163/9789004434530_004","DOIUrl":"https://doi.org/10.1163/9789004434530_004","url":null,"abstract":"I early March 1887 twelve freed slave girls arrived at the Ezbekieh Boarding School run by American Presbyterian missionaries with fifty pounds and forty yards of calico for dresses. They had been sent by Sir Evelyn Baring (Lord Cromer), the British agent and consul-general in Egypt from 1883 to 1907, from the Cairo Home for Freed Female Slaves, where they had been temporarily lodged.1 The dozen girls had been intercepted by British boats on the Red Sea or Egyptian police in caravans coming over land into Egypt ten years after the slave trade had been officially banned into and through the country and a few years before slavery itself became illegal. Their paths into slavery varied; their path out brought the dozen young girls together.","PeriodicalId":423873,"journal":{"name":"Christian Missions and Humanitarianism in The Middle East, 1850-1950","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132273277","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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