The Introduction, Spread, and Circulation of Islam up to the Early Colonial Period in Southeast Asia

Author(s):  
Leonard Y. Andaya
PEDIATRICS ◽  
1974 ◽  
Vol 54 (1) ◽  
pp. 71-73
Author(s):  
Harry Bloch

A great deal has been written about the life, struggles, and accomplishments of pioneer men and women who crossed the ocean to build a new world in the wilderness; but infant and child life during early colonial days is largely hidden in obscurity. Little has been recorded.1 It is known that few children under the age of 7 survived in the crowded immigrant ships: falling into the sea, accidents, hunger, thirst, and sickness took its sad toll. Nevertheless, there were many young2-5: a third of the founders of Plymouth were children; Puritan youth were evident in the great migration to the Massachusetts Bay Colony; several cargoes of poor children and orphans from Dutch almshouses were "bound out" to the burghers of New Netherlands; children were frequently dispatched from England as indentured servants and apprentices; the London Company sent 100 children to Virginia in 1619, and 1,500, kidnapped from Ireland and England, in 1627; African slave children were shipped to the colonies after 1620; and the colonial mother6 bore many children, buried many, and often followed them to the grave at an early age. Fecundity,5 characteristic of early colonists, served to people a continent (the population was 2.5 million in 1776), and provided needed child labor. Over 50% of Plymouth colony consisted of children.7 Colonial children were viewed as miniature adults; and boys and girls were dressed alike until the age of 7.1,7,8 The infant1,7 wore a long linen smock; was covered with a woolen blanket; and a wooden or wicker cradle, hooded to protect from cold draughts, much like those in which Indian babies slept, was its bed.


Art Journal ◽  
1960 ◽  
Vol 20 (1) ◽  
pp. 60
Author(s):  
Marcia Allentuck ◽  
Donald Robertson

2019 ◽  
pp. 185-210
Author(s):  
Deepra Dandekar

The concluding chapter summarizes all the conceptual questions raised while analysing the topic of religious conversion in nineteenth-century Maharashtra. Using personal experience, the author explores whether Marathi Brahmin Christians could be considered an ethnic group in the early colonial period. Using arguments from the preface of this book, the author discusses how social stigma created family life and family associations among early Christian converts who converted and intermarried within and across colonial missions to form a separate social group that was outside both Marathi and Brahmin identity, and colonial identity. While this intellectual burgeoning group of Brahmin Christians did not survive after independence, their vernacular expressions of Christian piety constituted important notions about religious modernity in the colonial period. Finally, the author discusses how conversion became a mode of communication within Christian families that becomes inherent expressions of articulating dissent.


2019 ◽  
Vol 131 (2) ◽  
pp. 45-64
Author(s):  
David Thang Moe

It is common to say that Christianity is a minority religion in Asia. Yet this article argues that Christianity is a majority religion of the ethnic minorities in Southeast Asia in general and Myanmar in particular and that one dimension of dialogue is not adequate in an age of world Christianity. Using a ‘triple dialogue’ as a methodology, the article explores three of the most salient issues of Myanmar ethnic minorities in the currents of world Christianity. First, the article revisits a cross-cultural relationship between foreign missionaries and locals in a colonial period and how Western mission impacts on Christians’ relationship with people of other faiths. Second, it explores the current issues of interreligious relationship between Christians and Buddhists and how Christian-Buddhist interaction plays a role in developing Christianity as a Myanmar local religion in a postcolonial mission period. Finally, it examines an intercultural hospitality between the ethnic Christian migrants and Western Christians and a ‘glocal’ relationship between migrants and their homeland Christians in a post-Western Christian period.


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