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Journal articles on the topic 'Salvation Army Australia History'

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Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

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1

Daniel, Esther. "‘Solving an Empire problem’: the Salvation Army and British juvenile migration to Australia." History of Education Review 36, no. 1 (June 24, 2007): 33–48. http://dx.doi.org/10.1108/08198691200700003.

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2

Grant, Frank R., and Clark C. Spence. "The Salvation Army Farm Colonies." Western Historical Quarterly 18, no. 1 (January 1987): 79. http://dx.doi.org/10.2307/968952.

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3

Grant, H. Roger, and Clark C. Spence. "The Salvation Army Farm Colonies." Journal of American History 73, no. 4 (March 1987): 1055. http://dx.doi.org/10.2307/1904125.

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4

Moore, Michael J., and Norman H. Murdoch. "Origins of the Salvation Army." American Historical Review 101, no. 4 (October 1996): 1208. http://dx.doi.org/10.2307/2169699.

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5

McClymer, John F., and Clark C. Spence. "The Salvation Army Farm Colonies." American Historical Review 91, no. 3 (June 1986): 751. http://dx.doi.org/10.2307/1869311.

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6

Donku Kang. "The History and Identity of the Salvation Army." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 57 (December 2009): 1–29. http://dx.doi.org/10.21457/kars..57.200912.1.

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7

Mews, S. "Women in God's Army: Gender and Equality in the Early Salvation Army." English Historical Review CXXII, no. 495 (February 1, 2007): 277–78. http://dx.doi.org/10.1093/ehr/cel458.

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8

Zakharina, V. S. "History of Salvation Army Establishment in the Russian Empire." Университетский научный журнал, no. 42 (2018): 83–87. http://dx.doi.org/10.25807/pbh.22225064.2018.42.83.87.

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9

Elstad, Hallgeir, and Per Arne Krumsvik. "The Salvation Army and the Norwegian Church Resistance." Kirchliche Zeitgeschichte 32, no. 2 (December 6, 2019): 379–404. http://dx.doi.org/10.13109/kize.2019.32.2.379.

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10

Eason, Andrew M. "Religion versus the Raj: The Salvation Army’s “Invasion” of British India." Mission Studies 28, no. 1 (2011): 71–90. http://dx.doi.org/10.1163/016897811x572195.

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AbstractEmerging as a mission in East London in 1865, the Salvation Army quickly became known for its militant and unconventional evangelism on the streets of British towns and cities. Convinced that unrepentant souls were headed for hell, Salvationists employed sensational tactics to attract the attention of the lower working classes. This strategy did not change when the Salvation Army sent a small party of missionaries to Bombay in 1882. They not only arrived in Indian dress but held noisy processions through the city’s streets. While these methods reflected the Salvation Army’s revivalist theology, they brought Salvationists into collision with the colonial authorities. Fearing that the Army’s aggressive and sensational evangelism would lead to religious rioting and reduce the religion of the ruling race to ridicule, the Bombay police arrested the Salvationists on several occasions between September 1882 and April 1883. Although the city’s British residents generally approved of the actions of the police, many Indians and missionaries came to the defence of the evangelical organization, believing that imperial officials had acted unjustly towards the Army’s missionaries. Bolstered by this support, Salvationists repeatedly defied colonial authority for the sake of religious liberty, demonstrating through their words and actions that the Salvation Army could be anything but a benefit to imperial stability and prestige on the subcontinent.

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11

Murdoch, N. H. "Salvation Army Disturbances in Liverpool, England, 1879-1887." Journal of Social History 25, no. 3 (March 1, 1992): 575–93. http://dx.doi.org/10.1353/jsh/25.3.575.

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12

Williams, S. C. "Pulling the Devil's Kingdom Down: The Salvation Army in Victorian Britain." English Historical Review 117, no. 470 (February 1, 2002): 212–14. http://dx.doi.org/10.1093/ehr/117.470.212.

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13

Taiz, Lillian, and Diane Winston. "Red-Hot and Righteous: The Urban Religion of the Salvation Army." Journal of American History 87, no. 1 (June 2000): 253. http://dx.doi.org/10.2307/2567999.

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14

Moore, R. Laurence, and Diane Winston. "Red-Hot and Righteous: The Urban Religion of the Salvation Army." American Historical Review 105, no. 4 (October 2000): 1323. http://dx.doi.org/10.2307/2651479.

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15

Easterling, John F. "Book Review: Christianity in Action: The International History of the Salvation Army." Missiology: An International Review 38, no. 2 (April 2010): 226–27. http://dx.doi.org/10.1177/009182961003800218.

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16

Walker, Pamela J. "Reviews of Books:Women in God's Army: Gender and Equality in the Early Salvation Army Andrew Mark Eason." American Historical Review 109, no. 3 (June 2004): 976. http://dx.doi.org/10.1086/530689.

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17

Marks, Lynne, and Lillian Taiz. "Hallelujah Lads & Lasses: Remaking the Salvation Army in America, 1880-1930." Journal of American History 89, no. 3 (December 2002): 1070. http://dx.doi.org/10.2307/3092416.

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18

Hema, T. Brigit, and D. Rani Mila. "Christianity In Kottar – A Study." Think India 22, no. 2 (October 31, 2019): 3266–69. http://dx.doi.org/10.26643/think-india.v22i2.9514.

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Christianity in Kottar is the history of Catholicism in the Diocese of Kottar. Christianity in this study area has many denominations such as Catholicism, the Church of South India and minor divisions such as Salvation Army and the Pentecostal churches. This study is limited to the history of Catholicism in the Diocese of Kottar

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19

LALLY, JAGJEET. "Crafting Colonial Anxieties: Silk and the Salvation Army in British India,circa1900–1920." Modern Asian Studies 50, no. 3 (February 4, 2016): 765–807. http://dx.doi.org/10.1017/s0026749x15000323.

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AbstractIn the early twentieth century, the Salvation Army in British India transformed its public profile and standing, shifting from being an organization seen by the state as a threat to social order, to being partner to the state in the delivery of social welfare programmes. At the same time, the Army also shaped discussion and anxieties about the precarious position of India's economy and sought to intervene on behalf of the state—or to present itself as doing so—in the rescue of India's traditional industries. The Army was an important actor in debates about the future of traditional industries such as silkworm rearing and silk weaving, and was able to mobilize public opinion to press provincial governments for resources with which to try to resuscitate and rejuvenate India's silk industry. Although the Army's sericulture initiatives failed to thwart the decline of India's silk industry, they generated significant momentum, publicity, and public attention, to some extent transforming the Army's standing in British India and beyond.

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20

Van Die, Marguerite. "Winston, Diane. Red Hot and Righteous: The Urban Religion of the Salvation Army." Urban History Review 28, no. 2 (March 2000): 50–51. http://dx.doi.org/10.7202/1016529ar.

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21

Le Zotte, Jennifer. "“Not Charity, but a Chance”: Philanthropic Capitalism and the Rise of American Thrift Stores, 1894–1930." New England Quarterly 86, no. 2 (June 2013): 169–95. http://dx.doi.org/10.1162/tneq_a_00275.

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Goods salvaging programs initiated by the Salvation Army and Morgan Memorial Goodwill Industries provided work, shelter, and clothing for charity-seekers, who transformed unwanted goods into viable consumer products. Called thrift stores in the U.S. by the 1920s, they represented a deliberate, profitable sea change in Christian-based community outreach, one requiring business savvy and an understanding of demographic shifts.

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22

RAPP, D. "The British Salvation Army, The Early Film Industry and Urban Working-Class Adolescents, 1897-1918." Twentieth Century British History 7, no. 2 (January 1, 1996): 157–88. http://dx.doi.org/10.1093/tcbh/7.2.157.

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23

Aragon, Lorraine V. "Reorganizing the Cosmology: The Reinterpretation of Deities and Religious Practice by Protestants in Central Sulawesi, Indonesia." Journal of Southeast Asian Studies 27, no. 2 (September 1996): 350–73. http://dx.doi.org/10.1017/s002246340002110x.

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Converted by Salvation Army missionaries in the 1920s, Tobaku people in western Central Sulawesi, Indonesia, have made Protestantism indigenous by re-classifying deities and interpreting biblical texts and teachings to support local political, moral, and spiritual expectations. This article discusses twentieth-century changes in deity concepts and ritual practice among the Tobaku.

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24

Eason, Andrew M. "Religion in an Age of Empire: The Salvation Army and British Imperialism, 1878–1914." Journal of Religious History 45, no. 1 (January 28, 2021): 91–111. http://dx.doi.org/10.1111/1467-9809.12721.

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25

Lundin, Johan A. "The Salvation Army in Sweden and the Making of Gender - Conversion Narratives 1887-1918." Journal of Religious History 37, no. 2 (June 2013): 245–60. http://dx.doi.org/10.1111/1467-9809.12030.

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26

Rutherdale, Myra. "Women in God’s Army: Gender and Equality in the Early Salvation Army, by Andrew Mark EasonWomen in God’s Army: Gender and Equality in the Early Salvation Army, by Andrew Mark Eason. Studies in Women and Religion Series. Waterloo, Ontario, Wilfrid Laurier University Press, 2003. xiv, 246 pp. $35.95 US (paper)." Canadian Journal of History 40, no. 3 (December 2005): 546–47. http://dx.doi.org/10.3138/cjh.40.3.546.

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27

Cameron, Helen. "Saved to Save and Saved to Serve. Perspectives on Salvation Army History, by Harold Hill." Church History and Religious Culture 98, no. 2 (July 12, 2018): 308–9. http://dx.doi.org/10.1163/18712428-09802013.

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28

Mumm, Susan. "Pulling the Devil's Kingdom Down: The Salvation Army in Victorian Britain (review)." Victorian Studies 45, no. 1 (2002): 157–58. http://dx.doi.org/10.1353/vic.2003.0056.

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29

Lounici, Rabaḥ. "The relation between the military and the political in contemporary Algerian history*." Contemporary Arab Affairs 4, no. 3 (July 1, 2011): 288–300. http://dx.doi.org/10.1080/17550912.2011.586504.

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This article details the background to the Algerian military establishment that assumed effective control of the country upon independence from France in 1962 and its subsequent internal power struggles between the likes of Iban Ramadan, Ahmad Ben Bellah and Houwari Boumedienne. While the Algerian adage that ‘some states have an army, but in Algeria, the army has a state’ has had a degree of applicability – especially throughout the 1960s and 1970s, there have been various attempts by Algerians to carve out a political sphere independent from the military. Chastened by the bloody experiences of the crucible in the wake of the abrogated 1992 elections – when the Islamic Salvation Front (FIS) had emerged victorious, the army which had paid a heavy price in casualties and damage to its reputation sought to distance itself from the political sphere. The author also makes the case that while independence from France was won primarily through the fighting and sacrifices of the Algerian army of the interior, the Revolution was co-opted largely by elements of the army of the exterior – from the border regions – which participated little or not at all in the actual liberation, but which would subsequently go on to revise history to imply that their role had been crucial to the process. With many of the most prominent figures of the independence generation either deceased or stepping down, and with their replacement by younger generations of officers who are patriotic but less dogmatic and more sympathetic to the Algerian people, the article provides essential background to current events and suggests that the ‘new’ Algerian military is distinct from the previous and more receptive to an enlarged political and civil space.

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30

Dorrell, J. "Keeping Faith in Faith-Based Organizations: A Practical Theology of Salvation Army Health Ministry." Journal of Church and State 56, no. 1 (February 4, 2014): 153–55. http://dx.doi.org/10.1093/jcs/cst124.

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31

Mumm, Susan. "Pulling the Devil's Kingdom Down: the Salvation Army in Victorian Britain, by Pamela J. WalkerPulling the Devil's Kingdom Down: the Salvation Army in Victorian Britain, by Pamela J. Walker. Berkeley, California, University of California Press, 2001. $35.00 US (cloth)." Canadian Journal of History 37, no. 1 (April 2002): 170–71. http://dx.doi.org/10.3138/cjh.37.1.170.

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32

Hendrickson, Ken. "Reviews of Books:Pulling the Devil's Kingdom down: The Salvation Army in Victorian Britain Pamela J. Walker." American Historical Review 108, no. 1 (February 2003): 258–59. http://dx.doi.org/10.1086/533174.

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33

Hambrick-Stowe, Charles. "Reviews of Books:Hallelujah Lads and Lasses: Remaking the Salvation Army in America, 1880-1930 Lillian Taiz." American Historical Review 108, no. 2 (April 2003): 532–33. http://dx.doi.org/10.1086/533305.

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34

William Best, David, Gerard Byrne, David Pullen, Jacqui Kelly, Karen Elliot, and Michael Savic. "Therapeutic communities and the local community: isolation or integration?" Therapeutic Communities: The International Journal of Therapeutic Communities 35, no. 4 (December 2, 2014): 150–58. http://dx.doi.org/10.1108/tc-07-2014-0024.

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Purpose – The purpose of this paper is to test the feasibility of utilising an Asset-Based Community Development (ABCD) model in the context of an Alcohol and Other Drug Therapeutic Community, and to use this as a way of assessing how TCs can contribute to the local communities in which they are sited. Design/methodology/approach – This is a qualitative action research project, based on an evolving model in which key stakeholders from participating sites were instrumental in shaping processes and activities, that is a partnership between a research centre, Turning Point in Melbourne, Australia and two Recovery Services operated by the Salvation Army Australia Eastern Territory (TSA). One of these is the Dooralong Transformation Centre on the Central Coast of New South Wales and the other, Fairhaven, is in the Gold Coast hinterland of Queensland, Australia. The project was designed to create “rehabilitation without walls” by building bridges between the treatment centres and the communities they are based in, and improving participation in local community life. This was done through a series of structured workshops that mapped community asset networks and planned further community engagement activities. Findings – Both of the TCs already had strong connections in their local areas including but not restricted to involvement with the mutual aid fellowships. Staff, residents and ex-residents still in contact with the service were strongly committed to community engagement and were able to identify a wide range of connections in the community and to build these around existing Salvation Army connections and networks. Research limitations/implications – This is a pilot study with limited research findings and no assessment of the generalisability of this method to other settings or TCs. Practical implications – Both TCs are able to act as “community resources” through which residents and ex-residents are able to give back to their local communities and develop the social and community capital that can prepare them for reintegration and can positively contribute to the experience of living in the local community. Social implications – This paper has significant ramifications for how TCs engage with their local communities both as a mechanism for supporting resident re-entry and also to challenge stigma and discrimination. Originality/value – The paper and project extend the idea of ABCD to a Reciprocal Community Development model in which TCs can act as active participants in their lived communities and by doing so can create a “therapeutic landscape for recovery”.

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35

Taylor, Michael. "Rapid Transit to Salvation: American Protestants and the Bicycle in the Era of the Cycling Craze." Journal of the Gilded Age and Progressive Era 9, no. 3 (July 2010): 337–63. http://dx.doi.org/10.1017/s1537781400004096.

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In the late nineteenth century, cycling posed numerous problems for Protestant churches and other religious organizations that sought to reform the behavior of athletes and the tone of sporting events. A wide range of improper behavior, including desecration of the Sabbath, was attributed to the “cycling craze” of the 1890s, the danger of which was heightened by the privacy and anonymity that the bicycle offered as well as it popularity among women. While censuring it on the one hand, moral crusaders also adopted the bicycle for their own evangelistic purposes, recognizing its potential as a means of transport as well as its appeal to young audiences. Some argued that it would restore the health of church congregations. Others saw it as an agent of temperance reform. Missionary organizations, including the Salvation Army, used bicycles to distribute religious and social reform literature in rural areas. A symbol of the Good Roads movement, the bicycle also promised to create a mutually beneficial moral bond between town and country.

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36

May, Dean L. "Body and Soul: The Record of Mormon Religious Philanthropy." Church History 57, no. 3 (September 1988): 322–36. http://dx.doi.org/10.2307/3166576.

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Some years ago, as part of his Rotary International commitments, Mormon General Authority Marion D. Hanks spent several holiday afternoons ringing the bell over a Salvation Army charity kettle on Main Street in Salt Lake City. Though he never was approached directly on the matter, rumors spread that other high church officials were not happy with his participating so publicly in the activities of another religious organization. The incident suggests that there are ambiguities in the principles and practice of philanthropy by the Latter-day Saint church which may not be fully understood. It is the purpose of this paper in an exploratory and suggestive way to unravel these ambiguities.

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37

Ferguson, B., and Ruth Dixon. "Psychiatric clinics in homeless hostels – your flexible friend." Psychiatric Bulletin 16, no. 11 (November 1992): 683–84. http://dx.doi.org/10.1192/pb.16.11.683.

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The increasing awareness that serious mental disorder is common among men residing in homeless hostels has acted as a fillip towards providing new services for this disadvantaged group. Conventional psychiatry frequently fails to meet their needs, not least because of the formality and inaccessibility of the contact. Detailed psychiatric history taking, for example, is often perceived as a barrier to communication with no intrinsic benefit for the homeless. Indeed psychiatrists often appear distant to hostel staff. The Salvation Army have gone so far as to suggest to the House of Commons Social Services Committee that community psychiatric nurses are effective because of their ability to mediate with consultant psychiatrists.

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38

Walker, Pamela J. "‘A Carnival of Equality’: The Salvation Army and the Politics of Religion in Working-Class Communities." Journal of Victorian Culture 5, no. 1 (January 2000): 60–82. http://dx.doi.org/10.3366/jvc.2000.5.1.60.

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39

Winston, Diane. "Women in God's Army: Gender and Equality in the Salvation Army. By Andrew Mark Eason. Waterloo, Ont.: Wilfred Laurier University Press, 2003. xiv + 242 pp. $34.95 paper." Church History 73, no. 1 (March 2004): 231–33. http://dx.doi.org/10.1017/s0009640700098139.

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40

Marks, Lynne. "The Knights of Labor and the Salvation Army: Religion and Working-Class Culture in Ontario, 1882-1890." Labour / Le Travail 28 (1991): 89. http://dx.doi.org/10.2307/25143508.

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41

Morris, Andrew. "The American Red Cross and Disaster Relief in the 1960s: Nonprofits and Mass Philanthropy in an Era of Rising Expectations." Tocqueville Review 43, no. 2 (December 1, 2022): 89–114. http://dx.doi.org/10.3138/ttr.43.2.89.

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Hurricane Camille, a devastating Category Five hurricane which hit the Gulf Coast of the U.S. in August, 1969, prompted a reassessment of U.S. disaster relief policy. The American National Red Cross, which had played the dominant role in disaster relief for individuals in the U.S. since the turn of the century, saw its role in disaster relief challenged on a number of fronts. Facing failures in its response to Camille, financial challenges in meeting every-more-costly disasters in the post-World War Two era, and rising expectations of both adequacy and equity on the part of disaster victims, the non-governmental agency ultimately found its role diminished by both the expansion of federal disaster relief programs and by the increasing prominence of disaster programs performed by other voluntary agencies such as the Salvation Army and the Mennonite Disaster Service.

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42

Moss, Tristan. "‘Fuzzy Wuzzy’ soldiers: Race and Papua New Guinean soldiers in the Australian Army, 1940–60." War in History 29, no. 2 (April 2022): 467–85. http://dx.doi.org/10.1177/09683445211000375.

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This article examines the most militarily important indigenous units formed by Australia, arguing that racially based assumptions played a central role in how Papua New Guinean soldiers were conceptualized and used by the Australian Army during the 1940s and 1950s. Equally, while the perception of Papua New Guinean soldiers was heavily racialized, there was no construction of a martial race myth by Australians, in contrast to many colonial armies. Instead, Australia reluctantly recruited Papua New Guineans as a form of cheap manpower familiar with local conditions and saw them as simple soldiers who were potentially a threat to colonial rule.

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43

Lauer, L. E. "Pulling the Devil’s Kingdom Down: The Salvation Army in Victorian Britain. By Pamela J. Walker. Berkeley: University of California Press, 2001. Pp. xiii+337." Journal of Modern History 75, no. 1 (March 2003): 151–53. http://dx.doi.org/10.1086/377760.

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44

Murdoch, Norman H. "Christianity in Action: The International History of the Salvation Army. By Henry Gariepy. (Grand Rapids, Mich.: Eerdmans Publishing Company, 2009. Pp. ix, 286. $25.00.)." Historian 73, no. 4 (December 1, 2011): 894–96. http://dx.doi.org/10.1111/j.1540-6563.2011.00308_74.x.

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45

Brawley, Sean, and Chris Dixon. "Jim Crow Downunder? African American Encounters with White Australia, 1942––1945." Pacific Historical Review 71, no. 4 (November 1, 2002): 607–32. http://dx.doi.org/10.1525/phr.2002.71.4.607.

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Between 1941 and 1945, as the U.S. military machine sent millions of Americans——and American culture——around the world, several thousand African Americans spent time in Australia. Armed with little knowledge of Australian racial values and practices, black Americans encoutered a nation whose long-standing commitment to the principle of "White Australia" appeared to rest comfortably with the segregative policies commonly associated with the American South. Nonetheless, while African Americans did encounter racism and discrimination——practices often encouraged by the white Americans who were also stationed in Australia during the war——there is compelling evidence that their experiences were not always negative. Indeed, for many black Americans, Australians' apparent open-mindedness and racial views of white Britons and others with whom African Americans came into contact during the war. Making use of U.S. Army censors' reports and paying attention to black Americans' views of their experiences in Australia, this article not only casts light on an aspect of American-Australian relations that has hitherto recieved scant scholarly attention and reveals something about the African American experience, but also offers insights into race relations within the U.S. armed forces.

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46

Merritt, Major John G. "Origins of the Salvation Army. By Norman H. Murdoch. Knoxville, Tenn.: The University of Tennessee Press, 1994. xiii + 241 pp. $32.50." Church History 65, no. 4 (December 1996): 745–47. http://dx.doi.org/10.2307/3170456.

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47

Massam, Katharine. "The blue army and the cold war: Anti‐communist devotion to the blessed virgin mary in Australia." Australian Historical Studies 24, no. 97 (October 1991): 420–28. http://dx.doi.org/10.1080/10314619108595857.

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48

Arora, Saurabh. "Gatherings of Mobility and Immobility." Transfers 4, no. 1 (March 1, 2014): 8–26. http://dx.doi.org/10.3167/trans.2014.040103.

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In retelling the history of “criminal tribe” settlements managed by the Salvation Army in Madras Presidency (colonial India) from 1911, I argue that neither the mobility–immobility relationship nor the compositional heterogeneity of (im)mobility practices can be adequately captured by relational dialecticism espoused by leading mobilities scholars. Rather than emerging as an opposition through dialectics, the relationship between (relative) mobility and containment may be characterized by overlapping hybridity and difference. This differential hybridity becomes apparent in two ways if mobility and containment are viewed as immanent gatherings of humans and nonhumans. First, the same entities may participate in gatherings of mobility and of containment, while producing different effects in each gathering. Here, nonhumans enter a gathering, and constitute (im)mobility practices, as actors that make history irreducibly differently from other actors that they may be entangled with. Second, modern technologies and amodern “institutions” may be indiscriminately drawn together in all gatherings.

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49

Slocomb, Margaret. "Chikreng Rebellion: Coup and Its Aftermath in Democratic Kampuchea." Journal of the Royal Asiatic Society of Great Britain & Ireland 16, no. 1 (March 15, 2006): 59–72. http://dx.doi.org/10.1017/s1356186305005651.

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AbstractThe history of the regime of Democratic Kampuchea (DK) which ruled Cambodia from 1975 to 1979 in the name of social revolution made on behalf of Cambodia's poor peasants has been researched and documented according to many sources. When the leaders of the counter-revolutionary Kampuchean United Front for National Salvation, spearheaded by a massive force of the People's Army of Vietnam, took back the capital, Phnom Penh, on 7 January 1979, they captured official documents, particularly the forced confessions of thousands of political prisoners, which threw light on the nature of the regime and its catastrophic course after victory in April 1975. Other contemporary sources included monitored radio broadcasts of the regime, the dossiers of Khmer Rouge defectors to Thailand compiled by the US State Department, and the rich vein of information provided to western scholars of Cambodian history by refugees in the Thai camps and in other countries which received them after 1979.

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50

Garin, Artyom A. "China's Influence on Australia's Defence Policy in the South Pacific." South East Asia: Actual problems of Development, no. 3 (48) (2020): 202–14. http://dx.doi.org/10.31696/2072-8271-2020-3-3-48-202-214.

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Australia is the leading country in the South Pacific and sees it as part of a natural sphere of influence. For most of Australian history, a remote and isolated geographical location has worked to the benefit of the Fifth Continent and has ensured the security of Australia and its Oceania frontiers. Nowadays, the strategic environment in Asia-Pacific has undergone significant changes. Australia is concerned that during the intensive growth of the military power of the People's Liberation Army of China (PLA), Beijing may be more interested in the South Pacific, in particular, in gaining naval bases in Oceania.

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