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Journal articles on the topic 'Salvation Army in Australia'

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Published: 4 June 2021

Last updated: 20 February 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

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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3

McGaffin, Breanna, Frank P. Deane, and Peter J. Kelly. "Community participation and mental health prior to treatment." Advances in Dual Diagnosis 10, no. 2 (May 15, 2017): 57–70. http://dx.doi.org/10.1108/add-10-2016-0017.

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Purpose The purpose of this paper is to investigate Keyes’ (2007) model of mental health, the presence (flourishing) or absence (languishing) of social, emotional and psychological wellbeing, in the context of drug and alcohol misuse and the frequency and pattern of community participation (engaging in society). Design/methodology/approach Participants were 1,815 individuals (70 per cent male) who entered residential substance misuse treatment provided by The Salvation Army. Questionnaires were completed at intake assessments with The Salvation Army staff. The data were compared with population norms of community participation utilising t-tests, while multiple linear regression was used to examine continuous mental health. Findings Although participants have lower levels of community participation compared to Australian population norms, those participants who were experiencing flourishing mental health had higher rates of community participation than Australian norms. Keeping in touch with friends and family was the most common form of participation. Informal social connectedness and civic engagement were the strongest predictors of mental health over and above more traditional substance use outcomes such as cravings. Originality/value This is one of the first studies to describe the relationships between community participation, substance use and mental health in participants seeking treatment for substance misuse. Despite having a drug or alcohol addiction requiring treatment, those participants with flourishing mental health have higher levels of community participation than community norms. Furthermore, community participation predicts mental health. This offers promise for interventions that increase community participation but further research using longitudinal designs is needed to replicate and clarify the direction of these relationships.

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4

Cameron, Andrew, Bruce Stevens, Rhonda Shaw, Peter Bewert, Mavis Salt, and Jennifer Ma. "Towards a ‘Social Anthropology’ of End-of-Life Moral Deliberation: A Study of Australian Salvation Army Officers." Studies in Christian Ethics 33, no. 3 (May 29, 2019): 299–317. http://dx.doi.org/10.1177/0953946819847996.

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A research project by the Schools of Theology and Psychology of Australia’s Charles Sturt University surveyed a large sample of Salvation Army officers. This article considers survey responses to two questions relating to end-of-life care: the use of pain medications that may shorten life, and the cessation of fluid and food intake. The results of the analyses are evaluated in terms of Michael Banner’s proposal that moral theology should more assiduously converse with ‘patient ethnographic study’, which the survey instantiates to some extent. Banner’s proposal and the results of the survey are contrasted to Peter Singer’s analytical moral philosophical dictums on end-of-life care. The results are also compared to a metastudy by Andrea Rodríguez-Prat and Evert van Leeuwen of 14 ethnographic studies of those who wish to hasten death at the end of life. We conclude that respondents exemplify a form of moral reasoning that is embedded within Christian spirituality; counters the assumptions of Singer’s approach; contrasts the diminishment of ‘meaning’ at the end of life, as seen in Rodríguez-Prat and van Leeuwen; and deserves further respectful ethnographic study.

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5

Prakash, Shamant, Shannon Brown, Michelle Murphy, and Brett Williams. "Paramedic student empathetic attitudes towards homelessness: a mixed methods pilot study." International Journal of Emergency Services 9, no. 3 (May 8, 2020): 273–82. http://dx.doi.org/10.1108/ijes-08-2019-0047.

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PurposeCurrent statistics highlight the increasing prevalence of homelessness in Australia, however, there is scant research regarding empathy and homelessness in the paramedic literature. Research in other areas of healthcare demonstrates that interaction with the homeless can positively impact empathetic attitudes and also highlights the opportunity to examine if these results are consistent or generalisable to the Australian paramedic profession. Therefore, the aim of our study was to explore paramedic students' empathetic attitudes towards homelessness.Design/methodology/approachA sequential mixed method design study was undertaken using a repeated measures and focus group approach. Paramedic students participated in clinical experience, involving interactions with the homeless. This entailed participating in at least four shifts (11 pm – 5 am) where students gained experience at the Salvation Army Health Café or with the Youth Street Teams in Melbourne, Australia. Empathy levels of the paramedic students toward homelessness, both pre- and post- were measured using the Medical Condition Regard Scale (MCRS) and the Health Professionals' Attitudes Toward the Homeless Inventory (HPATHI). A focus group with student participants was also conducted to obtain further detailed information about their perceptions of the experience.FindingsA total of 20 students participated (100% response rate). Statistically significant (p < 0.05) increases were observed on the MCRS pre- to post- data with total mean scores of 48.35 (SD ± 8.33) and 51.65 (SD ± 5.56), respectively. On the HPATHI a statistically significant (p < 0.0001) increase in Personal Advocacy was observed. Eight of these students took part in a subsequent focus group. Following thematic analysis of the focus group, a number of common themes were identified that included: communication, empathy and rapport, and a change in perception and attitude.Originality/valueThe results of this pilot study demonstrate that through participation in a project involving experience interacting with the homeless population, paramedic students showed a greater level of empathy towards the homeless. Increases in empathetic regard, social advocacy and personal advocacy were also found.

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6

Turner, Brie, and Frank Patrick Deane. "Length of stay as a predictor of reliable change in psychological recovery and well being following residential substance abuse treatment." Therapeutic Communities: The International Journal of Therapeutic Communities 37, no. 3 (September 12, 2016): 112–20. http://dx.doi.org/10.1108/tc-09-2015-0022.

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Purpose Longer length of stay (LOS) in residential alcohol and other drug treatment has been associated with more favourable outcomes, but the optimal duration has yet to be determined for reliable change indices. Optimal durations are likely to be a function of participant and problem characteristics. The purpose of this paper is to determine whether LOS in a residential therapeutic community for alcohol and other drug treatment community independently predicts reliable change across a range of psychological recovery and well-being measures. Design/methodology/approach In total, 380 clients from Australian Salvation Army residential alcohol and other drug treatment facilities were assessed at intake and three months post-discharge using the Addiction Severity Index 5th ed., The Depression, Anxiety and Stress Scale, The Recovery Assessment Scale, the Mental Health Continuum-Short Form and The Life Engagement Test. Findings The findings confirm LOS as an independent predictor of reliable change on measures of well-being and client perceived assessment of recovery. The mean LOS that differentiated reliable change from no improvement was 37.37 days. Originality/value The finding of LOS as a predictor of reliable change and the identification of an estimated time requirement may be useful for residential drug treatment providers in modifying treatment durations.

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7

Howson, Keith. "The Salvation Army." Managerial Auditing Journal 20, no. 7 (September 2005): 649–62. http://dx.doi.org/10.1108/02686900510611203.

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8

Brewbaker, James, and Jodi Hottel. "Salvation Army Sale." English Journal 94, no. 3 (January 1, 2005): 105. http://dx.doi.org/10.2307/30046441.

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9

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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10

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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11

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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12

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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13

Etter, Dave. "At the Salvation Army Store." Iowa Review 33, no. 3 (December 2003): 174–75. http://dx.doi.org/10.17077/0021-065x.5774.

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14

Myers, Phyllis Marie Goudy, and Clark C. Spence. "The Salvation Army Farm Colonies." Sociological Analysis 48, no. 1 (1987): 94. http://dx.doi.org/10.2307/3711693.

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15

Clark, Janet. "The salvation army farm colonies." Social Science Journal 24, no. 3 (September 1, 1987): 349–51. http://dx.doi.org/10.1016/0362-3319(87)90088-7.

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16

Jacob, Jeffrey C., and Clark C. Spence. "The Salvation Army Farm Colonies." Journal for the Scientific Study of Religion 26, no. 1 (March 1987): 125. http://dx.doi.org/10.2307/1385854.

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17

Murdoch, Norman H. "Evangelical Sources of Salvation Army Doctrine." Evangelical Quarterly: An International Review of Bible and Theology 59, no. 3 (August 29, 1987): 235–44. http://dx.doi.org/10.1163/27725472-05903004.

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18

Pyper, Ted. "Theater 315—Salvation Army Times Square." Journal of the Acoustical Society of America 115, no. 5 (May 2004): 2480. http://dx.doi.org/10.1121/1.4782675.

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19

Middleton, Stuart. "Reputation Management in the Salvation Army." Journal of Management Inquiry 18, no. 2 (February 6, 2009): 145–57. http://dx.doi.org/10.1177/1056492608330446.

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20

Wilson, B. R., and Norman H. Murdoch. "The Origins of the Salvation Army." Journal for the Scientific Study of Religion 34, no. 4 (December 1995): 536. http://dx.doi.org/10.2307/1387357.

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21

Irvine, Helen. "THE LEGITIMIZING POWER OF FINANCIAL STATEMENTS IN THE SALVATION ARMY IN ENGLAND, 1865–1892." Accounting Historians Journal 29, no. 1 (June 1, 2002): 1–36. http://dx.doi.org/10.2308/0148-4184.29.1.1.

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Since its inception the Salvation Army has relied heavily on external funds to survive. There is evidence to suggest that at the time of its founding, in 19th century England, and in its early years, financial statements played a powerful legitimizing role. This was crucial to an organization like The Salvation Army, newly formed and in desperate need of funds. This view is consistent with institutional theory, which emphasizes the importance of such legitimacy. However, it challenges the notion, prevalent in academic literature on accounting in religious organizations, that there is a resistance to the use of accounting as a “secular” activity in an organization with a “sacred” mission. The societal context of the early Salvation Army, the unique characteristics of William Booth, its founder, and its struggle for survival in its early years, all demonstrate an emphasis on an image of financial responsibility, and a reliance on the Army's audited financial statements to convey that image.

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22

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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23

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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24

McKenzie, Beverley. "The Salvation Army Booth College of Mission Library." ANZTLA EJournal, no. 49 (April 29, 2019): 33–34. http://dx.doi.org/10.31046/anztla.v0i49.1206.

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25

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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26

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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27

Wolf‐Branigin, Michael. "The Emergence of Formalized Salvation Army Addictions Treatment." Journal of Religion & Spirituality in Social Work: Social Thought 28, no. 3 (September 2009): 328–38. http://dx.doi.org/10.1080/15426430903070251.

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28

Stuehrenberg, Paul F. "Book Review: Historical Dictionary of the Salvation Army." International Bulletin of Missionary Research 32, no. 2 (April 2008): 105. http://dx.doi.org/10.1177/239693930803200222.

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29

Patey, Edward H. "Book Reviews : Is the Salvation Army a Church?" Expository Times 100, no. 10 (July 1989): 393. http://dx.doi.org/10.1177/001452468910001023.

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30

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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31

Van Die, Marguerite. "Women in God's Army: Gender and Equality in the Early Salvation Army (review)." University of Toronto Quarterly 74, no. 1 (2004): 533–34. http://dx.doi.org/10.1353/utq.2005.0024.

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32

Fitriani, Kristiana. "Eksplorasi Metode Penginjilan Gereja Bala Keselamatan Sebagai Model Untuk Menjangkau Suku Kaili Da’a Di Palu Sulawesi Tengah." Journal KERUSSO 4, no. 2 (September 25, 2019): 33–42. http://dx.doi.org/10.33856/kerusso.v4i2.111.

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The Kaili are a native of Palu - Central Sulawesi and are one of the target groups for sharing the gospel. According to observations and empirical data in the field, the Kaili tribe consists of three groups with a variety of cultures. The three groups are often referred to as the Da'a, the Ledo and the Tara. In terms of religion and belief, there are very striking differences. The Kaili Da'a are almost entirely Christian. The Kaili Ledo people, only a small proportion are Christians, some are Muslim and ethnic beliefs. The people of Kaili Tara are almost entirely Muslim, in fact almost none are Christians. The existence of the majority Christian Kaili Da'a is the success of the Salvation Army church in carrying out their mission to preach the Gospel. There are a number of principles, methods and approaches that have been carried out by the Salvation Army in this regard. This makes the Salvation Army the largest church in Palu, and has the most extensive service area compared to other churches. The number of small church opened up to the mountain peaks is evidence of the success of this church in carrying out world missions. An exploratory study of the evangelistic methods of a church that has proven successful in carrying out the mission of evangelism is very important. It is said so, because through this study one can learn how a church begins evangelistic activities, what methods it has used, what obstacles it has passed until the church has succeeded in preaching the gospel to a community group. Preaching the gospel for the Kaili tribe is something very important to do. In front of us there is still another group that has various similarities with Kaili Da'a people who do not know the gospel. The Kaili Tara people and some Kaili Ledo people also need to hear the gospel message. The success of the Salvation Army Church in reaching the Kaili Da'a will be a case study, especially for finding effective evangelistic patterns or methods for other Kaili tribes. The first step in this study was carried out by analyzing the Evangelical Church evangelistic model of the Kaili Da'a tribe. The results of the analysis of the model provide answers to the search for relevant methods to preach the gospel among other Kaili tribes who have not yet heard the gospel. Second, implement evangelistic strategies or patterns that are used to serve as models for evangelizing other Kaili tribal groups. It is hoped that someone or an evangelistic organization that will evangelize the Kaili tribe will not get too many difficulties, because there is already a model that can be used as a guide. The use of methods in scientific research is very important. Therefore, the writing of this scientific paper will use two methods. The two methods are: first, library research method. The procedure adopted in this case is by reading books or articles relating to evangelism by the Salvation Church, reading books written by experts regarding the topic of evangelistic service, and reading books directly related to the topic of discussion Second, field research methods. In this method will use participan obvervation procedures and interviews with people involved in Salvation Army church evangelism activities. In addition, by looking for reliable data regarding the results of evangelism conducted by the alvation Army stionnaires containing questions related to the topic of discussion will be distributed to Salvation Army church leaders and activists directly related to the evangelistic ministry and will be returned to the author for further processing. From the field research through the questionnaire it was concluded that the most instrumental aspect in evangelizing the Kaili Da'a tribe was through the visit of officers, then personal evangelism by the officers and also through the testimony of the Salvation Church. It is evident that the service of the officers has a very important role in evangelizing the Kaili tribe. That is why the author advised the Salvation Army to improve the quality of officers. Provisioning and training as well as increasing the resources of the officers should be carried out in a consistent and directed activity. In general, the authors see that the Salvation Army succeeded in introducing and guiding the Kaili Da'a community to accept the Lord Jesus as their personal Lord and Savior. Furthermore, the authors advise that these service activities be continued in a directed and consistent manner. In addition, pastoral care of the congregation that has accepted the Lord Jesus needs to be improved so that the congregation's understanding of Jesus grows and the Church becomes a strong believer in facing all the challenges of life.

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33

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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34

Eason, Andrew M. "George Scott Railton: Father of Salvation Army World Missions." Methodist History 59, no. 2 (January 1, 2021): 71–91. http://dx.doi.org/10.5325/methodisthist.59.2.0071.

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35

Garland, Dennis, and Michael Darcy. "‘Working Together?’: The Salvation Army and the Job Network." Organization 16, no. 5 (August 20, 2009): 755–74. http://dx.doi.org/10.1177/1350508409339114.

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36

Sargeant, Adrian, and Jane Hudson. "Developing planned giving at the Salvation Army Southern Territory." International Journal of Nonprofit and Voluntary Sector Marketing 16, no. 3 (August 2011): 237–50. http://dx.doi.org/10.1002/nvsm.423.

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37

Wootton, Janet. "Book Review: Women in God’s Army: Gender and Equality in the Early Salvation Army." Feminist Theology 14, no. 1 (September 2005): 151–52. http://dx.doi.org/10.1177/0966735005058202.

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38

Chapman, Mark D. "David W. Taylor, Like a Mighty Army? The Salvation Army, the Church, and the Churches." Theology 119, no. 2 (February 17, 2016): 137–38. http://dx.doi.org/10.1177/0040571x15615465k.

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39

Myers, M. "Multivalent Landscape: The Salvation Army Kroc Community Center Case Study." Landscape Journal 32, no. 2 (January 1, 2013): 183–98. http://dx.doi.org/10.3368/lj.32.2.183.

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40

Spencer, Steven. "“Our Foreign Field”: records of the Salvation Army in Africa." African Research & Documentation 122 (2013): 35–52. http://dx.doi.org/10.1017/s0305862x00024225.

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In the autumn and winter of 1954 Commissioner John Allan, the second-incommand of the Salvation Army, visited Africa and travelled through those countries where The Salvation Army was then established: Kenya, Rhodesia, South Africa, Nigeria, the Gold Coast, French Equatorial Africa and the Belgian Congo. During his visit he met tribal and national leaders including, on 11 November 1954 in the Gold Coast, Kwame Nkrumah in his Presidential Office, where Commissioner Allan “asked God to guide Nkrumah as he controls the destiny of his people”.When an account of the tour was written up for publication in 1955, the article began as follows:Nowadays Africa is a continent where something dramatic is always happening. One part or another is constantly in the public eye. Here and there a new order is in course of being established and, as one competent authority has stated, tomorrow's headlines are certain to come out of the Dark Continent.

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41

Enos, Gary. "Lawsuit: Salvation Army rehab programs subject participants to illegal conditions." Alcoholism & Drug Abuse Weekly 33, no. 21 (May 28, 2021): 1–7. http://dx.doi.org/10.1002/adaw.33081.

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42

Georgis, Dina. "A Muffled Scream: Queer Affects in Abdellah Taïa’s Salvation Army." Kohl: A Journal for Body and Gender Research 2, no. 1 (December 2015): 56–65. http://dx.doi.org/10.36583/kohl/1-2-7.

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This paper reads Abdellah Taïa’s Salvation Army, a semi-autobiographical film that chronicles the coming of age of a Moroccan boy through its queer affects. Set in both Morocco and Switzerland, Taïa’s protagonist is neither a victim nor oppressed by the socio-economic and patriarchal conditions of his existence. His sexuality is naive and perverse, exploited and exploitative. Queer knowledge in this film breaks down at many levels. The effect of this confusion is the film’s insistence on reading the narrative outside of easy sexual epistemologies. This paper defines “queer” not simply in terms of sexual orientation but as an affective relationship to loss. Borne from the traces of sexual being, queer affects resist the domestication of the sexual for social recognition. They are the parts of us that refuse to be colonized into affable, upright subjects. In Salvation Army, the protagonist grows up to be gay, as we have come to understand this word, but his subjectivity remains ambivalent and in mourning.

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43

Bailey, Carolyn J. R. "The Salvation Army and the United Nations-Being Good Neighbors." CrossCurrents 60, no. 3 (September 9, 2010): 352–67. http://dx.doi.org/10.1111/j.1939-3881.2010.00136.x.

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44

Martin, Lowry. "Defiant Deviance and Franco-Moroccan Cinema's Queer Representations of Masculinity." Journal of Bodies, Sexualities, and Masculinities 1, no. 1 (March 1, 2020): 80–103. http://dx.doi.org/10.3167/jbsm.2020.010106.

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AbstractIn the last decade, Franco-Moroccan directors have begun to explore culturally taboo and unrepresented sexual communities within Morocco. This article examines how two pioneering films, Abdellah Taïa's Salvation Army and Nabil Ayouch's Much Loved, contribute to an emerging cultural politics in the Arab-speaking world that is reframing marginalized or invisible sexualities. While these films address issues of sexual tourism, incest, and prostitution, among others, the focus of this article is on the films’ critiques of internalized homophobia, sexual tourism, and the sociopolitical power structures that occlude, marginalize, or shame those males outside of the heterosexual matrix. Analyzing the films’ portrayal of the semiotics of forbidden desire, internalized homophobia, and the circulation and spatialization of queer sexualities in Morocco, this article argues that Salvation Army and Much Loved complicate our understanding of Arab masculinities and add to a growing queer visibility that stretches from the Maghreb to the Gulf.

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45

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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46

Baylen, J. O., and Pamela J. Walker. "Pulling the Devil's Kingdom Down: The Salvation Army in Victorian Britain." Albion: A Quarterly Journal Concerned with British Studies 34, no. 4 (2002): 672. http://dx.doi.org/10.2307/4054705.

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Kang, Jong-Kwon. "Early Korean Protestant Mission and Education Ministry of the Salvation Army." Institute for Korean Christinity Culture 15 (June 30, 2021): 1–37. http://dx.doi.org/10.33199/kiccs.2021.15.1.

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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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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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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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