![Bibliography
Colonial and Marxist School of Hong Kong History
Colonial School
§ Eitel John, Europe in China. Hong Kong; Oxford: Oxford University Press, 1983.
§ Endacott George and She Dorothy, The diocese of Victoria, Hong Kong: A hundred years of church history,
1849-1949, Hong Kong: Messrs. Kelly & Walsh, 1949.
§ Endacott Geroge, A History of Hong Kong. London: Oxford University Press, 1958.
Marxist School
§ You Ding. Xianggang chuqi shihua 1841-1907 [Hong Kong’s Early History 1841-1907] Beijing: Joint
Publishers, 1958.](https://image.slidesharecdn.com/dissertationlecturepdfslides-210418114830/85/Protestant-Missionary-Education-Chinese-students-and-the-Making-of-Hong-Kong-Dissertation-lecture-slides-27-320.jpg)
Protestant Missionary Education, Chinese students, and the Making of Hong Kong Dissertation lecture slides
- 1. Protestant Missionary Education, Chinese Students & The Making of Hong Kong William Wong BA (Hons) History and Political science (Birmingham)
- 2. Figure 1, View of The Harbour of Hong Kong, From East Point, Source: The Church Missionary Intelligencer, Vol 1, issue 19, p. 446
- 3. Figure 2, View of The Victoria Harbour, Source: Taken by author
- 4. Figure 1, View of The Harbour of Hong Kong, From East Point, Source: The Church Missionary Intelligencer, Vol 1, issue 19, p. 446 Figure 2, View of The Victoria Harbour, Source: Taken by author
- 5. Lecture structure 1. Why I want to write about Hong Kong social and colonial history? (Metaphysics) 2. What is my argument and research questions? (Ontology) 3. What is my approach? (Epistemology) 4. Historiography 5. St Paul’s College 6. Wu Ting-fang 7. Diocesan Native Female Training School (DNFTS) 8. Lydia Leung 9. Changes in the colonial discourses (Mui Tsai Campaign and Language education policy) 10. Counter-argument 11. Conclusion
- 6. Why I want to write about 1840s to 1930s Protestant missionary education in Hong Kong? § How did Hong Kong become Asia’s Global City from a tiny fishing village? § Christian education has profound influence in Hong Kong § Was colonial exploitation the dominant feature of Western Imperialism? § How did historical actors overcome challenges and crisis in the early stage of British colonial rule? § Access of Church Missionary Society (CMS) archive materials
- 7. How did historical actors overcome challenges and crisis in the early stage of British colonial rule? 1. Clash between the ruler and the ruled • “The foreigners are hatred for their “moral improprieties and insolent behaviour” Of the Chinese “the lowest dregs of native society flock to the British settlement in the hope of gain or plunder” and they were “treated as a degraded race of people.” (Smith, 1847, p. 511) 2. Diversity of dialects/ languages • “Another difficulty, which impresses on Hong Kong a peculiar ineligibility as a Missionary Station, is the great diversity of dialects (Hakka, Punti and Nan-hoi ) which prevails among its limited population of 19, 000 Chinese, and which is necessarily produced by the heterogeneous elements of which it is composed. There are three principal dialects in the island, the speaker of one of which would be unintelligible to the speaker of another.” (ibid.) Figure 3, Bishop Geroge Smith Source: George Endacott and Dorothy She, The diocese of Victoria, Hong Kong : A hundred years of church history, 1849-1949, Hong Kong: Messrs. Kelly & Walsh, 1949.
- 8. What is my argument? § I argue that Protestant education played an important role in the making of modern Hong Kong society, establishing educational institutions for Chinese boys and girls, which in turn paved the way for increased social mobility for graduates, and greater protection against female slavery and early marriage.
- 9. What are my research questions and approach? § Main research question: § What was the link amongst Protestant Missionary Education, a rising Christian Chinese elite and the making of modern Hong Kong society? § Minor research questions: 1. How did protestant missionary societies, in particular CMS, establish educational institutions in Hong Kong? 2. Why did Chinese families choose Protestant mission schools? For both boys and girls, how did missionary education present advantages for their prospects? 3. What were the contributions of protestant educated Chinese elites to Hong Kong colonial society?
- 10. Historiography § The scholarship of Hong Kong History: § Hong Kong school (Lethbridge, 1971; Smith, 1985; Tsai, 1993; Chan, 1991; Hayes 2006; Sinn, 2003; Carroll, 2005) § Colonial school (Eitel, 1983; Endacott & She, 1949; Endacott, 1958) § Marxist or ‘post-1949 Beijing school’ (You, 1958)
- 11. Historiography § John Carroll. Edge of Empires : Chinese Elites and British Colonials in Hong Kong. Cambridge, 2005: Harvard University Press. § A review study of the Hong Kong School and the colonial nature thesis § Carroll (2005) argued that the making of a Chinese business elite was closely linked with the colonial nature, their participation in the public sphere determined how the government was going to rule
- 12. Historiography § Carl Smith. Chinese Christians: Élites, Middlemen, and the Church in Hong Kong. Oxford, 1985: Hong Kong University Press. § Smith (1985) observed that the short-term purpose of protestant missionaries was to equip Chinese students with dual language ability. § In long-term, they aimed to train them to become missionaries in China. § English language mission schools became important source of rising Chinese elites § Confucianism played a minor role in missionary education, because Chinese students did not have a strong sense of Confucian literacy tradition in the nineteenth century.
- 13. Historiography § Patricia Chiu, ‘“A Position of Usefulness”: Gendering History of Girls’ Education in Colonial Hong Kong (1850s–1890s)’, History of Education, vol 37⁄6, 2008, 789–805. § Chiu (2008) argued that female missionary education ran in different models than the boys and even amongst themselves. It is because it was structured by Christian beliefs, imperial gaze and politics of race and class. § Lydia Leung’s story reflected women missionaries’ expectation?
- 14. St Paul’s College and the Founding of Boy’s education § Founded in 1851 by Rev. Vincent John Stanton and Bishop George Smith § Smith (1985) argued that the college experienced significant ups and downs in its first few decades of opening but nonetheless produced the majority of the English-educated Chinese elites that emerged in the 1860s to 1870s § “Though none of its many pupils became a preacher of the gospel, though very few of them became Christians except in name, yet every one of them went forth into life with a mind free from idolatry and superstition, and some of them are now men of mark and influence among their countrymen, in responsible official or commercial position.” (CMCHO 1845-1879, pp. 78-81.) Figure 4, St Paul’s College in the nineteenth-century, Source: Anthony Sweeting, Education in Hong Kong pre- 1841 to 1941: Fact and Opinion, Hong Kong University Press, HKU, 1990, p. 295.
- 15. Wu Ting-fang 伍廷芳 § Born in 1842 in a Singaporean Chinese merchant family, at the age of fourteen in 1855, Wu moved to Hong Kong and attended St Paul’s College from 1855 to 1862 § Worked as a clerk and interpreter in the Hong Kong Police Magistrate’s Court and colonial surveyor office § Joined Lincoln Inn in 1874 called to the Bar in January 1877 § Appointed as the first Chinese-ethnic unofficial Legislative Council member of Hong Kong and acting Police magistrate in 1880 by Governor John Pope Hennessy Figure 5, Wu Ting-fang portrait Source: Ernest Benn Ltd
- 16. St Paul’s College’s curriculum § Standard IV. Reading – Intelligent reading of a pose passage not exceeding fifteen lines in the Forth Book used in the school. Writing – A sentence from the same book slowly dictated once by a few words at a time. Arithmetic – Simple and Compound Proportion, Simple Interest, and Practice, in addition to the Arithmetic of the previous Standards. Grammar – Parsing, orally or in writing at the option of the examiner, a simple sentence from the Reading Book. Geography – Map of the World (general outlines) and Europe. Copy writing will be taken in this Standard, but it will not be counted if the scholar has not passed in four of the other subjects. (HKGOVG, 27th February, 1875, p. 68)
- 17. DNFTS and Girl’s education Figure 6, Group portrait of Miss Mary Anne Eaton with her pupils Source: The Female Missionary Intelligencer VII (May 2, 1864): 89 § “The course of education has embraced instruction in Chinese and English reading, writing, plain needlework, geography, and Bible history, and more especially a training in the religious truths and moral habits of the Christian faith. The object aimed at has been to prepare the girl for taking her after a position of usefulness in native society as the future wives and mothers of the rising generation of Chinese inhabitants in the colony. With this view industrial training is intended to occupy a prominent place in the course of education pursued.” (FMI VII (May 2, 1864): 90) § Mary Assu, an Eurasian woman taught simple English in the morning and then she would join with a Chinese teacher from St Paul’s College and recite a book of Christian doctrines. In the afternoon, plain needlework was taught to Chinese girls. (Wickeri, 2015)
- 18. Lydia Leung Figure 7, Portrait of Lydia Leung with three younger students Source: The Female Missionary Intelligencer VII (January 1, 1864): 1 § “Lydia, the eldest student, married an excellent native catechist of the Church Missionary Society early in the year, and accompanied him to his station at Foochow, nearly 500 miles distant from Hong Kong.” (SPFEEAR 1865, p.5)
- 19. Changes in the colonial discourse: Language education policy § Governor Hennessey’s dissatisfaction of Central School’s language education policy in 1878 § Stewart argued for a balanced bilingual education for his students at Central school. (Pennycook, 1998) § Wu, however, argued against Stewart, and argued for an Anglicist and English language education in Hong Kong. § “In this English Colony we must not be satisfied with 60 out of 600 being able to speak English in our principle government school, and that imperfectly. After Hong Kong has enjoyed 30 years of colonial government a large annual grant of education, I expected to find a new generation with something like knowledge of English.” (HKGOVG 26th January, 1878)
- 20. Language education policy § “I should like very much to ask Mr Stewart whatever it might be possible in connection with this school to do anything in the way of promoting medical education among the Chinese. we all know that there is in this colony a large and excellent institution called the Tung Wah hospital, supported and managed by the leading Chinese residents. Can we in any way combine clinical teaching which might be received in that establishment with a little instruction in physiology in this school?” (HKGOVG 26th January, 1878) § English language became part of the Chinese ‘elite’ and European community social status. These two political signals from Hennessy governorship (1877-1883) established communication amongst these three social groups. Wu has yet to become a public servant in 1878, but was influential in the governor’s decision making process. § The rising Chinese male ‘elite’ participated in the public sphere and policy making, even though there were not in ‘power’ or office.
- 21. Changes in the colonial discourse: The Mui Tsai Question § What are Mui Tsai 妹仔? § A popular ‘practise’ in South China § They served in a family until age of 18 to 19, and it is the ‘owners’ responsibility to find her a ‘good’ husband § This was a ‘recorded’ transaction often with a signed contract and considered by the Chinese elite as an act of charity.
- 22. The Mui Tsai Question § British women missionaries' involvement in women education and the Anti-Mui Tsai campaign § The solution is conversion to Christianity for girls through medical and education means, which could facilitate cultural change and an end to Mui Tsai practices. Nevertheless, women missionaries’ view of Mui Tsai was minimal and inconsistent. (Cooper, 2019)
- 23. The Mui Tsai Question § DNFTS, Baxter Vernacular schools, Fairlea school and Victoria Home and Orphanage were important institutions that saved Chinese girls from entering the Mui Tsai system § A Chinese Victoria Home CMS woman missionary Mrs Shann commented: § “A Society for the protection of Mui Tsai and other children who are ill- treated has been formed here, and it is hoped by persuasion and friendly advice from welfare workers of the Society to get better results than is possible through the police courts. This is interesting, being a new and unofficial way of tackling the Mui Tsai question.” (CMSAR 1930- 31, p. 47 )
- 24. Counter-argument § What were Eurasian boys and girls’ roles in your interpretation? § How did linguistic diversity in early colonial Hong Kong affects your argument? § What was Confucianism’s role in protestant missionary education, and did it affect students’ numbers?
- 25. Conclusion § The making of Hong Kong as the making of its colonial nature? § In the late-nineteenth and early-twentieth century Hong Kong, Christian Chinese male elites, Chinese female students and protestant women missionaries utilised their skills and seized opportunities to engage in a ‘collaborative relationship’ with the British colonial government and Westminster, thereby consolidating their position on society. § By establishing civic organisations and charities, they attempted to depoliticise political issues which created stability for the colonial state, which was not only helpful for British colonial administration, but in their interest.
- 26. Bibliography Hong Kong School of Hong Kong History § Carroll John. Edge of Empires: Chinese Elites and British Colonials in Hong Kong. Cambridge, 2005: Harvard University Press, pp. 1-36. § Chan Wai Kwan. The making of Hong Kong society: three studies of class formation in early Hong Kong, Oxford : Clarendon, 1991. § Hayes James. Great Difference: Hong Kong's New Territories and Its People 1898-2004, Hong Kong University Press, 2006. § Lethbridge Henry, 'The District Watch Committee, the Chinese Executive Council of Hong Kong' , Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol . 11 , 1971, pp. 116-41 . § Smith Carl. T. Chinese Christians: Élites, Middlemen, and the Church in Hong Kong. Oxford, 1985: Hong Kong University Press. § Sinn Elizabeth. Power and Charity: A Chinese Merchant Elite in Colonial Hong Kong. Hong Kong, 2003: Hong Kong University Press. § Tsai Jung-Fang, Hong Kong in Chinese history: community and social unrest in the British colony, 1842- 1913, New York: Columbia University Press, 1993.
- 27. Bibliography Colonial and Marxist School of Hong Kong History Colonial School § Eitel John, Europe in China. Hong Kong; Oxford: Oxford University Press, 1983. § Endacott George and She Dorothy, The diocese of Victoria, Hong Kong: A hundred years of church history, 1849-1949, Hong Kong: Messrs. Kelly & Walsh, 1949. § Endacott Geroge, A History of Hong Kong. London: Oxford University Press, 1958. Marxist School § You Ding. Xianggang chuqi shihua 1841-1907 [Hong Kong’s Early History 1841-1907] Beijing: Joint Publishers, 1958.
- 28. Bibliography (Secondary literature) § Cooper Tamara, British women missionaries, Chinese women, and the Protestant rescue project in Hong Kong and China, 1850-1940, Doctor of Philosophy thesis, School of Humanities and Social Inquiry, University of Wollongong, 2019. § Chiu Patricia, ‘“A Position of Usefulness”: Gendering History of Girls’ Education in Colonial Hong Kong (1850s–1890s)’, History of Education, vol 37⁄6, 2008, 789–805. § Smith George, A Narrative of the exploratory Visit to each of the Consular Cities of China, and to the islands of Hong Kong and Chusan, London, 1847. § Pennycook, Alastair. English and the Discourses of Colonialism. London: Taylor & Francis Group, 1998. pp. 188-219. § Wickeri, Philip L, Christian Encounters with Chinese Culture : Essays on Anglican and Episcopal History in China. Aberdeen: Hong Kong University Press, 2015. pp. 1-78.
- 29. Bibliography (Primary source) § Church Missionary Society China Mission: Original papers, 1845-1879 ‘The Protestant Missions of Hong Kong’, a lecture by Dr E. J. Eitel, 1875, pp. 78-81. (archive reference: C/CH/O13/7 (or CMS/B/OMS/C/CH/O13/7 in the online catalogue). § Church Missionary Society Annual Report 1930-31, p. 47. § Annual Report of the Society for Promoting Female education in the East January 1865, p.5. § Female Missionary Intelligencer VII (May 2, 1864): 90. § The Hong Kong Government Gazette, 27th February, 1875, p. 66, 68. § The Hong Kong Government Gazette 26th January, 1878, p. 28.
- 30. Bibliography (image source) § Figure 1, View of The Harbour of Hong Kong, From East Point, Source: The Church Missionary Intelligencer, Vol 1, issue 19, p. 446 § Figure 2, View of The Victoria Harbour, Source: Taken by author § Figure 3, Bishop George Smith Source: George Endacott and Dorothy She, The diocese of Victoria, Hong Kong : A hundred years of church history, 1849-1949, Hong Kong: Messrs. Kelly & Walsh, 1949. § Figure 4, St Paul’s College in the nineteenth-century, Source: Anthony Sweeting, Education in Hong Kong pre-1841 to 1941: Fact and Opinion, Hong Kong University Press, HKU, 1990, p. 295. § Figure 5, Wu Ting-fang portrait Source: Ernest Benn Ltd § Figure 6, Group portrait of Miss Mary Anne Eaton with her pupils Source: The Female Missionary Intelligencer VII (May 2, 1864): 89 § Figure 7, Portrait of Lydia Leung with three younger students Source: The Female Missionary Intelligencer VII (January 1, 1864): 1
- 31. Abbreviations CMS – Church Missionary Society LMS – London Missionary Society SPFEE – Society for Female Education in the East FES – Female Education Society DNFTS – Diocesan Native Female Training School DHO - Diocesan Home and Orphanage DBS - Diocesan Boys’ school DGS - Diocesan Girls’ School HKGOVG – Hong Kong Government Gazette CMSAR – Church Missionary Society Annual Report CMR - Church Missionary Society Record CMI - Church Missionary Society Intelligencer CMCHO – Church Missionary Society China Mission Original Papers CMSCHO – Church Missionary Society South China Mission Original Papers SPFEEAR - Society for Female Education in the East Annual Report FMI - Female Missionary Intelligence
- 32. Thanks for watching Any comments and questions would be welcomed William Wong BA (Hons) History and Political science (Birmingham)