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Previous research on remote nineteenth-and early twentieth-century Indigenous missions in northern and central Australia point to their often tenuous existence and the complex nature of engagements between Christian Missionaries and Indigenous people. This paper explores the contribution and significance of Indigenous production of wild foods in the context of one such settlement located at Weipa on Cape York Peninsula, north eastern Australia. It is premised on the assertion that investigation of the economies of these often remote settlements has the potential to reveal much about the character of cross-cultural engagements within the context of early mission settlements. Many remote missions had a far from secure economic basis and were sometimes unable to produce the consistent food supplies that were central to their proselytizing efforts. In this paper it is suggested that Indigenous-produced wild foods were of significant importance to the mission on a day-to-day basis in terms of their dietary contribution (particularly in terms of protein sources) and were also important to Indigenous people from a social and cultural perspective. We develop this argument through the case study of culturally modified trees that resulted from the collection of wild honey. [ABSTRACT FROM AUTHOR]

In addition to the well-known foreign missionary activities of eighteenth- and nineteenth-century churchmen, this same period saw campaigns of active proselytization within Britain. Whether couched in terms referring to 'religious revival' or 'home mission' it had the same aim as foreign mission activity, namely to effect religious change. This paper explores the way in which the religious changes associated with these campaigns affected the landscape of the lead-mining districts of the North Pennines in northern England. A repeating cycle of preaching first outdoors, then indoors and then in purpose-built structures can be recognized. [ABSTRACT FROM AUTHOR]

This paper compares the socio-spatial characteristics of two missions dating from different periods in Torres Strait, northeastern Australia. It builds upon previous archaeological research which correlates settlement-subsistence systems with the seascape cosmologies of marine specialists. Against the backdrop of profound changes in colonial governance and religious commitment (from mission to church) from the late nineteenth to mid twentieth centuries, we map the changing structure of two Torres Strait missions, and reflect upon these changes relative to lived sea-space. We use this approach in the belief that “local” histories provide meaningful context to broader colonial narratives. [ABSTRACT FROM AUTHOR]

One of the spaces where the interactions between Indigenous and non-Indigenous groups during the period of contact and cross-cultural interaction took place around the world, was at missions. In Australia, missions were founded, rearranged and closed down over a period of time in which the attitudes of Indigenous and non-Indigenous groups and official Government policy towards contact relationships were continually changing. By analyzing the use of these contested spaces at Australian Missions by both groups, archaeologists can begin to understand how the new relationships between these groups were negotiated, contested and played out over time. This paper analyses the use of space, using the theoretical frameworks of the archaeologies of capitalism, at Poonindie Mission in South Australia, which was established by the Anglican Church with support from the colonial government and operated between 1850 and 1896. [ABSTRACT FROM AUTHOR]

The Mornington Island Mission in the Gulf of Carpentaria, Australia, was a site of historical engagement between Aboriginal people and missionaries. In this paper, we apply the theoretical concepts of “domains” and the “intercultural” to the investigation of this engagement between 1914 and 1942, when the mission was overseen by the Reverend Robert Wilson. Through the examination of the removal of Aboriginal children, the establishment of a mission compound and Aboriginal camp and the inclusion of Aboriginal adults into the mission compound through production and economy, we show how mutually constituted domains operated. At the same time, the interaction between Aboriginal adults and children with missionaries within these domains was increasingly intercultural in nature. Thus, both “domains” and the “intercultural” are shown to have relevance to the historical case study. [ABSTRACT FROM AUTHOR]

This paper discusses missionization in New Zealand and Australia during the nineteenth century. Despite sharing aspects of colonial history and a geographical proximity in the South Pacific, the development of missions in both countries was disparate, leading to two very different types of missions, types I have identified as the “household” mission in New Zealand and the “institutional” mission in Australia. In both types common themes can be found, concerned with the “civilizing mission,” domesticity, and gender roles. These two types of missions were replicated in other parts of the globe, such as North America and the Pacific. [ABSTRACT FROM AUTHOR]

This paper compares two contrasting Australian case studies in the archaeology of Indigenous-European interaction: one mission-like in its intent, the Aboriginal Settlement for Tasmanian Aborigines at Wybalenna on Flinders Island in the Bass Strait (1833–47), the other the Lutheran mission at Lake Killalpaninna (1867–1928) investigated by the Central Australia Archaeology Project (CAAP). Each of the two case studies adopted different strategies of investigation. Wybalenna was a small excavation while Killalpaninna was an extensive surface survey. Both studies reveal diversity in the range of responses to a missionizing program, providing evidence of agency in the formation of the archaeological record. They demonstrate the value of the material evidence and the significance of archaeology in contributing to a more sensitive understanding of the interaction process by providing an alternative to textual sources. [ABSTRACT FROM AUTHOR]

The Mapoon Mission Cemetery in Cape York, Queensland contains unmarked pre-contact burials with potential national heritage values, despite a lack of formal recognition and protection through State and National heritage listings. Ground-penetrating radar (GPR) showed great potential as a non-intrusive technique to identify over 120 potential unmarked graves and understand mortuary practices at the Cemetery. When integrated with written and oral histories, such information provided new insights into the cultural history of this region, particularly the continuity of Aboriginal occupation and changes in mortuary practices since the establishment of the Mapoon Mission. [ABSTRACT FROM AUTHOR]

Missions have long been recognized as spaces of colonial contact and cultural exchange, and they are significant places in Indigenous landscapes today. However, archaeologists have only recently begun to explore such places across Australasia. This collection canvasses a range of approaches to this dynamic field. [ABSTRACT FROM AUTHOR]

The Wellington Valley Convict Station and Mission site, now known as Maynggu Ganai Historic Site (meaning “people’s land” in local Wiradjuri language), contains the archaeological remains of the convict agricultural station that was established in 1823. The site, subsequently taken over by the Anglican Church Missionary Society as a mission to the Wiradjuri, operated from 1832 to 1844. Drawing upon archaeological survey, the extraordinary historical archive associated with this site, and an analysis of community consultative research, this article explores the role of this site in colonial cultural exchange, as well as the contemporary cultural meanings of this history and its physical remains for the community today. [ABSTRACT FROM AUTHOR]

Former missions and reserves occupy an increasingly important place in Australian Aboriginal heritage, as sites of recent memory, ancestral resting-places, and the foci of social action in the present. Since the 1970s heritage managers have drawn heavily upon archaeological research in reclaiming places such as Ebenezer Mission for Aboriginal descendants as well as the non-Aboriginal community. This program of research and conservation has been shaped by Aboriginal memories and values that express the community’s self-understandings and its hopes for the future, in a process that reveals the relationship between tangible and intangible aspects of the past. [ABSTRACT FROM AUTHOR]

It is an ancient paradox of Christian otherworldliness that, because congregations of believers must be organized in this world, accommodations have been reached with all kinds of political regimes. Christian missionaries in British colonial Africa were no exception: they made peace with colonial domination--and all its attendant inequities--to make war on heathenism. The colonial histories of Malawi (Nyasaland) and Zambia (Northern Rhodesia) illustrate both the peace and the war. But missionaries also subverted colonial political arrangements. Their determined assault upon customary religious observance had as its inevitable consequence an equally determined assault on customary authority. The missionaries' evangelistic war against heathenism amounted to a militant and concerted campaign against colonial law and order. Although the missionaries might serve colonial power by mediating the spread of Western culture or by giving imperialism a humanitarian face, they could not simply snap into position side by side with the grass-roots institutions of indirect rule. The political success of these institutions presupposed the continuing validity of African custom; missionary success would mean its disappearance. In a system that strove to maintain African village life much as it had been before colonial rule, changing it slowly and building upon its hierarchy, the missions remained an anomaly.