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Cultural Technologies: The long and unexpected life of the Christian mission encounter, North China, 1900–30

Published online by Cambridge University Press:  02 August 2019

MELISSA WEI-TSING INOUYE Open the ORCID record for MELISSA WEI-TSING INOUYE [Opens in a new window]
MELISSA WEI-TSING INOUYE*
Affiliation:
University of Auckland Email: m.inouye@auckland.ac.nz
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Abstract

This article uses the case of the London Missionary Society (LMS) in China to argue that disruptive cultural technologies—namely organizational forms and tools—were just as significant within Christian mission encounters as religious doctrines or material technologies. LMS missionaries did not convert as many Chinese to Christianity as they hoped, but their auxiliary efforts were more successful. The LMS mission project facilitated the transfer of certain cultural technologies such as church councils to administer local congregations or phonetic scripts to facilitate literacy. Once in the hands of native Christians and non-Christians alike, these cultural technologies could be freely adapted for a variety of purposes and ends that often diverged from the missionaries’ original intent and expectation. This article draws on the letters and reports of missionaries of the London Missionary Society in North China from roughly 1900 to 1930—the period during which self-governing Protestant congregations took root in China and many places around the world. The spread of church government structures and a culture of Bible-reading enabled Chinese within the mission sphere to create new forms of collective life. These new forms of community not only tied into local networks, but also connected to transnational flows of information, finances, and personnel. Native Christian communities embraced new, alternative sources of community authority—the power of God working through a group of ordinary people or through the biblical text—that proved both attractive and disruptive.

Type
Research Article
Information
Modern Asian Studies , Volume 53 , Issue 6 , November 2019 , pp. 2007 - 2040
Copyright
Copyright © Cambridge University Press 2019 

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References

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57 Wei Enbo, Shengling zhen jianzheng shu I (The True Testimony of the Holy Spirit, Volume I), Beijing, True Jesus Church, circa 1917, 3A and 45A. Here, Wei Enbo, who went on to find the True Jesus Church, claimed that the land for the ‘China Christian Church’ was given to them by S. Evans Meech (Mi Zhiwen) of the London Missionary Society. He claimed to have made the application with the Qing government (prince Regent's) but the church may have been completed in 1912. Bays dates the earliest independent churches in Beijing to 1912–1913. Bays, A New History, pp. 96, 102.

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63 J. D. Liddell, report for 1917, Beijing, HKBU CWM/North China/Reports, MF 740.

64 A. Peill, report for 1905, Cangzhou, SOAS CWM/LMS/North China/Reports/Box 5/1904–1907.

65 Ibid.

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83 S. G. Peill, report for 1917, Cangzhou, SOAS CWM/LMS/North China/Reports Box 8-1915–1921.

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85 S. G. Peill, ‘Paper written by request for the 1923 conference of the China Medical Missionary Association’, HKBU CWM/North China/Reports, MF 755.

86 Ibid.

87 S. G. Peill, report for 1917, Cangzhou, CWM/LMS/North China/Reports Box 8-1915–1921.

88 I. Greaves, report for 1926, Beijing, CWM/North China/Reports/Box 9 1922–1927.

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96 Dunch, Fuzhou Protestants.

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