| Book Review | The American Historical Review, 108.4

You have not been recognized as a subscriber to the AHR online. About 258 words from this article are provided below; about 595 words remain.

If you are a individual member of the American Historical Association, you may:: • login here if you have already registered for online access.; • Or if you're already logged in register your subscription.
• Set up your online account for the first time. AHA members can go to the AHA individual membership section to locate their member numbers.
If you are not a member of the American Historical Association, you can:: • Join the AHA and receive many member benefits including print and electronic issues of the American Historical Review.
• Purchase a research pass to gain two hour access to the entire History Cooperative web site. You will have full access to current issues of the American Historical Review (104.3-present). Note: the Research Pass does not provide access to JSTOR's holdings of the American Historical Review.
Instititutions can:: • Subscribe to this journal and receive print and electronic issues.
• Activate your existing subscription so that we recognize your IP number ranges.

| Book Review | The American Historical Review, 108.4 | The History Cooperative

Book Review

Asia

Jeffrey Cox. Imperial Fault Lines: Christianity and Colonial Power in India, 1818–1940. Stanford: Stanford University Press. 2002. Pp. ix, 357. $55.00.
Behind Jeffrey Cox's text one can almost see Barbie Batchelor, missionary heroine of Paul Scott's fictional Raj Quartet (1976). One of Cox's objectives is to rescue from "multiple levels of exclusion" the role of women missionaries, both European and Indian (by 1906, seventy percent of the United Presbyterian Mission staff in the Punjab were women), as well as the role of Indian Christians (by 1891, eighty-five percent of the Punjab mission staff were Indian. But fifty percent were non-Christian, and here is yet another constituency in need of recognition: by the end of the nineteenth century, seventy percent of all staff in mission schools were non-Christian, teaching scripture like the best of them).	1
Celibacy was seen as more useful for women than men, especially in zenana mission (although this was withdrawn in response to Arya Samaj and Muslim opposition, and women turned instead to orphanages, hospitals, and education). The central theme of the text is the sheer difficulty of fashioning an Indian Christian community within an imperial setting, of realizing any spiritual equality alongside such gross inequalities of status and wealth: "the genteel imperialism of professional advantage and material inequality" (p. 89). A Bengali Christian, Golak Nath, had in 1863 all but accused foreign missionaries of being "active agents in creating the gulf between Europeans and Indians" (p. 222). Could mission build the universal church that would outlast empire?	. . .

There are about 595 more words in this article. Please log in (or, if you are not yet an authorized user, please go to the User Setup page) to gain full access rights. Or if you're already logged in register your subscription.