Phases of West China Missionary Life Digital Exhibit

Items

• Train trestle from Hanoi to Kunming
  Taken from the train on the French Indochina railway as it crosses a high bridge across a valley.
  TitleTrain trestle from Hanoi to Kunming

  Alternative TitleTrain trestle from Hanoi to Kunming

  DescriptionTaken from the train on the French Indochina railway as it crosses a high bridge across a valley.

  Spatial CoverageHanoi

  ProvenanceStinson Family Archives
• Customs in Haiphong
  Missionary baggage in the care of Stewart Allen and John Stinson at the customs house with two men, one in a pith helmet. In the foreground one of the boxes is addressed to Miss Astrid Peterson, an American Baptist missionary stationed at Suifu (Yibin), Sichuan.
  TitleCustoms in Haiphong

  Alternative TitleCustoms in Haiphong

  DescriptionMissionary baggage in the care of Stewart Allen and John Stinson at the customs house with two men, one in a pith helmet. In the foreground one of the boxes is addressed to Miss Astrid Peterson, an American Baptist missionary stationed at Suifu (Yibin), Sichuan.

  Spatial CoverageHaiphong

  ProvenanceStinson Family Archives
• Stewart Allen Guarding the Missionary Cargo in Haiphong
  Stewart Allen sits on top of a large box labelled "Chungking" amidst many wooden boxes of which he and John Stinson are in charge. The boxes and trunks are in front of a large brick building with columns. Another man is behind Allen wearing a pith helmet.
  TitleStewart Allen Guarding the Missionary Cargo in Haiphong

  Alternative TitleStewart Allen guarding the missionary cargo in Haiphong

  DescriptionStewart Allen sits on top of a large box labelled "Chungking" amidst many wooden boxes of which he and John Stinson are in charge. The boxes and trunks are in front of a large brick building with columns. Another man is behind Allen wearing a pith helmet.

  Spatial CoverageHaiphong

  ProvenanceStinson Family Archives
• Luggage on Board Ship from Hong Kong to Haiphong
  Three men are working with the baggage on board a ship. Several large cargo trunks are in the foreground, the closest of which bears the name "Stinson."
  TitleLuggage on Board Ship from Hong Kong to Haiphong

  Alternative TitleLuggage on board ship from Hong Kong to Haiphong

  DescriptionThree men are working with the baggage on board a ship. Several large cargo trunks are in the foreground, the closest of which bears the name "Stinson."

  Spatial CoverageHong Kong

  ProvenanceStinson Family Archives
• Allen-Stinson Burma Road Trip, 1938
  In the spring of 1938, shortly after Japan invaded Shanghai, Dr. Stewart Allen and Rev. John Stinson were charged with escorting all the missionary baggage and supplies that had been stuck in Shanghai. They took the French Indochina route into Yunnan and then the Burma Road to Chongqing, with adventures along the way.
  TitleAllen-Stinson Burma Road Trip, 1938

  DescriptionIn the spring of 1938, shortly after Japan invaded Shanghai, Dr. Stewart Allen and Rev. John Stinson were charged with escorting all the missionary baggage and supplies that had been stuck in Shanghai. They took the French Indochina route into Yunnan and then the Burma Road to Chongqing, with adventures along the way.

  AbstractAccompanying tons of wooden boxes and steamer trunks, Allen and Stinson took a steamer to Hong Kong, then traveled the French Indochina railway from Hanoi to Kunming. From Kunming, they hired eight trucks and drivers to take the baggage to Chongqing, where they reunited with their wives and children. From Hong Kong, the trip took 31 days by ship, rail and truck, with customs stops and river crossings along the way. Allen’s daughter, Phyllis Allen Donaghy, and Stinson’s son, David Stinson, wrote up a narrative of their journey based on letters that the pair wrote at the time.

  Spatial CoverageHong Kong: April 7 – 24 Haiphong/Hanoi, Vietnam: April 30 – May 4 Indochina Railway: May 4 – 6 Kunming, Yunnan: May 6 – 14 Burma Road to Chongqing: May 14 – 28

  ProvenanceJohn Stinson
• Woodblock Print - Threshing Rice
  Four men working in a rice field - two of them are tying the rice into sheaves, while the other two are threshing the sheaves in a conical wooden device for that purpose. They wear only cotton trousers.
  TitleWoodblock Print - Threshing Rice

  DescriptionFour men working in a rice field - two of them are tying the rice into sheaves, while the other two are threshing the sheaves in a conical wooden device for that purpose. They wear only cotton trousers.

  Spatial CoverageChengdu, Sichuan

  ProvenanceSelf-published pdf compiled by Robert Kilborn and distributed to missionaries and mish kids at the Canadian School in West China annual reunion.
• Myrtle Madge and Another Student Practicing Dentistry
  Two dental nurses pose with two child patients in the dental laboratory at the School of Dentistry at the University of Toronto where Alfred Johns and Myrtle Madge met. Myrtle (right) uses a set of pliers to pull a child's tooth. The other nurse wraps a bandage around a child's head, simulating a procedure after surgery. Bottles with labels sit in rows on shelves in the background. A large book lays open on the table.
  TitleMyrtle Madge and Another Student Practicing Dentistry

  DescriptionTwo dental nurses pose with two child patients in the dental laboratory at the School of Dentistry at the University of Toronto where Alfred Johns and Myrtle Madge met. Myrtle (right) uses a set of pliers to pull a child's tooth. The other nurse wraps a bandage around a child's head, simulating a procedure after surgery. Bottles with labels sit in rows on shelves in the background. A large book lays open on the table.

  Spatial CoverageUniversity of Toronto, Toronto, Ontario, CanadaWelcome, Ontario, Canada

  ProvenanceJohns Family Archives
• A Man Canoeing on the Algoma River
  A man in a suit, tie and hat canoes on a winding river in the Algoma District of Ontario.
  TitleA Man Canoeing on the Algoma River

  Alternative TitleOntario

  DescriptionA man in a suit, tie and hat canoes on a winding river in the Algoma District of Ontario.

  AbstractWe know from a caption on another photo on the same album page that E Kyle Simpson was on this fishing trip. However, it is impossible to identify the man in this photo.

  Spatial CoverageAlgoma River, Ontario

  ProvenanceCurated by Alice Estabrook Simpson
• Graham House in Walla Walla, WA
  Small wood sideboard house where David Crockett Graham lived as a teenager. In his autobiography, he mentions that his father built this house himself, David (at 14 years old) and his brother. David's father was skilled in all kinds of manual labor including farmwork and carpentry.
  TitleGraham House in Walla Walla, WA

  Alternative Title1900-house-built-by-the-Grahams

  DescriptionSmall wood sideboard house where David Crockett Graham lived as a teenager. In his autobiography, he mentions that his father built this house himself, David (at 14 years old) and his brother. David's father was skilled in all kinds of manual labor including farmwork and carpentry.

  AbstractHouse in Walla Walla, Washington, USA, that William E. Graham built with his sons, David Crockett Graham and Joseph Clark Graham, ca 1900, date of photograph unknown, possibly taken on one of D.C.Graham’s return visits to Walla Walla. The house is no longer there, and this part of Walla Walla is now industrial. [Chris Hoogendyk, 2021]

  Spatial CoverageWalla Walla, WA

  ProvenanceJean Graham Brown and Dorothy Graham Edson, daughters of DCG, and Chris Hoogendyk, grandson of DCG.
• Formal Portrait of David Crockett Graham's Natal Family, 1889
  The Graham family sit for a formal portrait in a photography studio after the loss of David's mother, Elizabeth. Within 1888 and 1889, she and his brothers Louis, Mulford and baby Isaac would be dead (mainly by pneumonia) and the family savings totally depleted.
  TitleFormal Portrait of David Crockett Graham's Natal Family, 1889

  Alternative Title1890-DCGrahams-family-of-origin

  DescriptionThe Graham family sit for a formal portrait in a photography studio after the loss of David's mother, Elizabeth. Within 1888 and 1889, she and his brothers Louis, Mulford and baby Isaac would be dead (mainly by pneumonia) and the family savings totally depleted.

  AbstractD.C.Graham’s family of origin in Walla Walla, Washington, USA, ca 1890 or 1891. Graham family, left to right: William Edward (the Father), David Crockett, Elmina Elizabeth, Joseph Clark, John Mills (husband of Mary), Mary Louisa. At this point the family had lost their mother and five children in large part to Tuberculosis. Note the change in William Edward Graham’s hair color from 1882 when he was 41 years old to 1890 when he was 49 years old. D.C.Graham’s mother, Elizabeth Atchley Graham, died in 1888, just after her 44th birthday, when he was only 4 years old. His father, William Edward Graham, died in 1904, at age 63, just after D.C. Graham’s 20th birthday. [Chris Hoogendyk, 2021]

  Spatial CoverageWalla Walla, WA

  ProvenanceJean Graham Brown and Dorothy Graham Edson, daughters of DCG, and Chris Hoogendyk, grandson of DCG.
• George Dodds in Front of his Monument Business Storefront
  George Dodds (far left) stands in front of the storefront for his monument business in Xenia, Ohio, with several relatives and employees. Carved gravestones are on display in the yard or sidewalk. The three story building also housed his family, including his daughter Carrie Dodds Geyer after her husband's death, along with their three children, Mary Katharine among them.
  TitleGeorge Dodds in Front of his Monument Business Storefront

  Alternative TitleGeorge Dodds business name bet 1887 and 1897

  DescriptionGeorge Dodds (far left) stands in front of the storefront for his monument business in Xenia, Ohio, with several relatives and employees. Carved gravestones are on display in the yard or sidewalk. The three story building also housed his family, including his daughter Carrie Dodds Geyer after her husband's death, along with their three children, Mary Katharine among them.

  Spatial CoverageXenia, Ohio, USA

  ProvenancePassed down from Don Willmott to Cory Willmott.
• Actors in the Old Lady Shows Her Medals, 1922
  Formal portrait of a group of thirteen missionaries standing on the steps of an unidentified building, probably at WCUU. The women wear winter coats, and the men wear woolen suits. There is one child in the front.
  TitleActors in the Old Lady Shows Her Medals, 1922

  Alternative TitleWillmott - Actors in the Old Lady Shows Her Medals, 1922

  DescriptionFormal portrait of a group of thirteen missionaries standing on the steps of an unidentified building, probably at WCUU. The women wear winter coats, and the men wear woolen suits. There is one child in the front.

  AbstractThe penciled in "Willmott" probably means they made copies for all the people in the play.

  Spatial CoverageChengdu, Sichuan

  ProvenancePassed down from Don Willmott to Cory Willmott.
• Language Teacher Aboard a Houseboat, 1910
  In situ portrait of Alice Estabrook's language teacher standing in front of the cabin on a Yangtze River houseboat above Yichang. He can be distinguished by his scholar's cap. The boat's mast is in the center of the image. Several boatmen can be seen sitting a top the cabin wearing white head scarves and patterned scarves over their legs. Two other boatmen are on deck behind the language teacher.
  TitleLanguage Teacher Aboard a Houseboat, 1910

  Alternative TitleThis personage in the very certain pose of having his picture taken is our Chinese teacher on the houseboat. He was sent down from Chengtu to Ichang to meet our party. See the pill-box cap. It was of black satin with a button of red silk cord on top. We seven beginners started with him. He was not the Chinese scholar my Chengtu teacher was.

  DescriptionIn situ portrait of Alice Estabrook's language teacher standing in front of the cabin on a Yangtze River houseboat above Yichang. He can be distinguished by his scholar's cap. The boat's mast is in the center of the image. Several boatmen can be seen sitting a top the cabin wearing white head scarves and patterned scarves over their legs. Two other boatmen are on deck behind the language teacher.

  AbstractCW edited the image in Photoshop to enhance visibility.

  ProvenanceCurated by Alice Estabrook Simpson. In the care of Kyle Jolliffe.
• Willmott Wedding Portrait 2
  Formal portrait of Lesslie Earl Willmott and Mary Katharine Geyer on their wedding day. The groom wears a tuxedo with a white vest and bowtie. The bride wears a white dress with a three tiered skirt that was considered unconventionally short for the time period. She also sports bobbed hair.
  TitleWillmott Wedding Portrait 2

  DescriptionFormal portrait of Lesslie Earl Willmott and Mary Katharine Geyer on their wedding day. The groom wears a tuxedo with a white vest and bowtie. The bride wears a white dress with a three tiered skirt that was considered unconventionally short for the time period. She also sports bobbed hair.

  Spatial CoverageZenia, Ohio

  ProvenancePassed down from K & E Willmott to Don Willmott, and then to Cory Willmott.
• Johns' Language Teacher with His Family
  Johns' language teacher (center back) with his wife (front, second from right) with their family (front) and friends (back, right and left?). Note the men's changshan or "scholars' gowns," and the women's trousers and bound feet.
  TitleJohns' Language Teacher with His Family

  Alternative Title1911 Chengdu, Chinese teacher, wife & friends

  DescriptionJohns' language teacher (center back) with his wife (front, second from right) with their family (front) and friends (back, right and left?). Note the men's changshan or "scholars' gowns," and the women's trousers and bound feet.

  Spatial CoverageChengdu, Sichuan; Chengtu, Szechwan (30.658799593305872, 104.06988893551647)

  ProvenanceJohns Family Archives
• Elson's Farewell Firecrackers
  Smoke from the firecrackers obscures the foregrounf. In the background can be seen an unidentified group of people on the steps of the Elsons' verandah.
  TitleElson's Farewell Firecrackers

  Alternative TitleFirecrackers at Endicott home when leaving

  DescriptionSmoke from the firecrackers obscures the foregrounf. In the background can be seen an unidentified group of people on the steps of the Elsons' verandah.

  Spatial CoverageChengdu, Sichuan; Chengtu, Szechwan (30.658799593305872, 104.06988893551647)

  ProvenanceJohns Family Archives
• Elson Verandah with Firecrackers
  The Elson verandah with a group of unidentified missionary women and a Chinese soldier with his back turned. Long sticks with firecrackers lean up against the porch awaiting the moment to launch the send off salute.
  TitleElson Verandah with Firecrackers

  Alternative TitleFirecrackers at Endicott home when leaving for Canada

  DescriptionThe Elson verandah with a group of unidentified missionary women and a Chinese soldier with his back turned. Long sticks with firecrackers lean up against the porch awaiting the moment to launch the send off salute.

  Spatial CoverageChengdu, Sichuan; Chengtu, Szechwan (30.658799593305872, 104.06988893551647)

  ProvenanceJohns Family Archives
• Endicott House at WCUU, c1910
  Large brick house of mixed European and Chinese architecture with first and second story verandahs and vines growing on the brick.
  TitleEndicott House at WCUU, c1910

  Alternative TitleEndicott Home, Chengdu

  DescriptionLarge brick house of mixed European and Chinese architecture with first and second story verandahs and vines growing on the brick.

  Spatial CoverageWest China Union University campus (30.639347693025325, 104.06929301212179)

  ProvenanceJohns Family Archives
• Birth Location Population Size, USA (n133)
  The birth location data in this chart has been researched and gathered from published biographies, interviews with family members, and archival documents. It represents the actual birthplaces for the subset of 133 American missionaries for whom we were able to collect this detailed information.
  TitleBirth Location Population Size, USA (n133)

  DescriptionThe birth location data in this chart has been researched and gathered from published biographies, interviews with family members, and archival documents. It represents the actual birthplaces for the subset of 133 American missionaries for whom we were able to collect this detailed information.

  AbstractPopulation sizes are based on current day figures available on Google Maps for each specific location. Although these numbers were not the same at that time, at least this provides a view of population sizes relative to each other. It shows that two thirds of these individuals were born in towns of less than 50,000 people, and the Majority of those are farming communities of less than 5,000. In comparison with the Canadians, many more Americans were born in major cities.

  ProvenanceOriginal scholarship by Cory Willmott.
• 1926 Sichuan Women's Higher Education Degrees
  Bar charts based on the 1926 WCMAB list, comparing the percentage of female missionaries with higher education degrees within and beyond the cohort.
  Title1926 Sichuan Women's Higher Education Degrees

  DescriptionBar charts based on the 1926 WCMAB list, comparing the percentage of female missionaries with higher education degrees within and beyond the cohort.

  AbstractThese three bar charts are based on the list of 607 missionaries in Sichuan compiled by the West China Missions Advisory Board (WCMAB) in 1926 (see the “Is Part Of” dataset record). They are part of an analysis that aims to identify the traits of a cohort of West China missionaries who had similar experiences before, during and after their lives as missionaries. Members of the cohort were descendants of rural Anglophone settlers in North America. Born between the 1850s and 1920s, cohort members were linked through social networks within the organizations to which they belonged. The Methodist and Baptist denominations in North America worked closely with the YM/WCA and other parachurch organizations to funnel promising youth into mission work. These common backgrounds tended to produce similar theological leanings within the broad umbrella of the social gospel, although there were also subtle differences in perspectives and approaches among them. Education constitutes one of the most important indicators of the North American cohort. This bar chart shows the percentage of cohort versus non-cohort women missionaries with the types of higher education degrees recorded in the WCMAB list. Where multiple degrees are given for individuals, their highest degree has been counted. “Medical” includes MDs only, with no dental or pharmacy degrees, and Registered Nurse as a separate category. “Above Bachelors” includes Masters and Doctoral degrees. A major issue with this data is that some denominations, and possibly stations within denominations, simply did not report women’s degrees. For example, while not one higher education degree is reported among the Baptists, we know anecdotally that at least two of the Baptist wives had Bachelor’s degrees. We have no way of knowing whether other societies neglected to report women’s degrees. Therefore, the numbers of degrees represented are lower than the actual number. For the first chart in this series, cohort and non-cohort percentages have been calculated separately based on the numbers of women in each group (Cohort n241; Non-cohort n152). Not surprisingly, given these numbers include both reported and unreported degrees, a large majority of both cohort (64%) and non-cohort (87%) missionary women are seen to have no higher education degree. However, the non-cohort group has a much higher percentage. Remarkably, both groups have almost the same percentages of “Above Bachelors” degrees, while the cohort women lead in all other categories. The second chart breaks down the numbers among the cohort and non-cohort missionary women with reported degrees according to marital status (n104). Here we can see that within the cohort the percent of single (35%) versus married (34%) women with degrees is almost the same. In contrast, among non-cohort women, over twice the number of single women (21%) have degrees compared to the married women (10%). This probably reflects the more conservative gender roles among non-cohort denominations. The third chart in the series breaks down the data on women with reported degrees by cohort/non-cohort, marital status and specific degree. Cohort and non-cohort percentages have been calculated out of the total number of reported degrees (n102). Again we see the cohort women outnumbering their non-cohort counterparts. This arrangement allows us to also measure the impact of marital status on the particular degrees that woman achieved. More single women have Master’s and medical degrees (total 29.5%) compared with only 5.5% of married women, and only single women are reported for RN (14%). On the other hand, more married women (39%) than single women (27%) have liberal arts Bachelor’s degrees. Although unclear regarding the non-cohort women, the cohort women clearly have larger percentages of higher education degrees than the populations of their home countries at large. For example, in the 1920 US census, which was the first to record education status, only 5.7% of the population had a “bachelor’s degree or higher” (and this includes 1.2% African Americans, none of whom were West China missionaries) (1). The same census records the number of people in school by age and gender. At 18 years of age (roughly college age), about 22% of men and 25% of women were attending school. At age 20, these numbers had dropped to 8% of women and 10% of men (2). Notably, the proportion of men to women is reversed. This measure also captures statistics for men and women who have some college education, but did not complete degrees, which we know anecdotally to be the case for many missionary women.

  ProvenanceOriginal scholarship by Cory Willmott.
• 1926 Sichuan Men's Higher Education Degrees
  Bar chart based on the 1926 WCMAB list, comparing the percentage of male missionaries with higher education degrees within and beyond the cohort.
  Title1926 Sichuan Men's Higher Education Degrees

  DescriptionBar chart based on the 1926 WCMAB list, comparing the percentage of male missionaries with higher education degrees within and beyond the cohort.

  AbstractThis bar chart is based on the list of 607 missionaries in Sichuan compiled by the West China Missions Advisory Board (WCMAB) in 1926 (see the “Is Part Of” dataset record). They are part of an analysis that aims to identify the traits of a cohort of West China missionaries who had similar experiences before, during and after their lives as missionaries. Members of the cohort were descendants of rural Anglophone settlers in North America. Born between the 1850s and 1920s, cohort members were linked through social networks within the organizations to which they belonged. The Methodist and Baptist denominations in North America worked closely with the YM/WCA and other parachurch organizations to funnel promising youth into mission work. These common backgrounds tended to produce similar theological leanings within the broad umbrella of the social gospel, although there were also subtle differences in perspectives and approaches among them. Education constitutes one of the most important indicators of the North American cohort. This bar chart shows the percentage of cohort versus non-cohort missionaries with the types of higher education degrees recorded in the WCMAB list. Where multiple degrees are given for individuals, their highest degree has been counted. The “Reverand Only” category reflects men with no other post-secondary degree listed. “Medical” includes MDs and dental surgeon degrees, as well as post-baccalaureate pharmacy and first aid degrees. “Above Bachelors” includes Masters and Doctoral degrees. Cohort and non-cohort percentages have been calculated separately based on the numbers of men in each group (Cohort n125; Non-cohort n89). On the scale of men’s higher education degrees, cohort trends are almost exactly opposite those for non-cohort men. Fully 90% of cohort men have higher education degrees, compared to only 45% of non-cohort men. Conversely, 55% of non-cohort men have either no degree or Reverand only, while only 10% of cohort men fall into these categories. Both groups have higher percentages of higher education degrees than the populations of their home countries at large. For example, in the 1920 US census, which was the first to record education status, only 5.7% of the population had a “bachelor’s degree or higher” (and this includes 1.2% African Americans, none of whom were West China missionaries) (1). The same census records the number of people in school by age and gender. At 18 years of age (roughly college age), about 22% of men and 25% of women were attending school. At age 20, these numbers had dropped to 8% of women and 10% of men (2). Notably, the proportion of men to women is reversed. This measure also captures statistics for men and women who have some college education, but did not complete degrees, which we know anecdotally to be the case for many missionary women. The wide gap between education levels in the United States in general and those of West China missionaries is remarkable. Education is clearly an earmark of the missionary movement, and also a major point of demarcation between cohort versus non-cohort missionaries.

  ProvenanceOriginal scholarship by Cory Willmott.
• 1926 Denomination and Gender of All Missionaries in Sichuan
  Pie and bar charts based on the 1926 WCMAB list, showing the percentage of all missionaries in Sichuan by denomination and gender.
  Title1926 Denomination and Gender of All Missionaries in Sichuan

  DescriptionPie and bar charts based on the 1926 WCMAB list, showing the percentage of all missionaries in Sichuan by denomination and gender.

  AbstractThese pie and bar charts are based on the list of 607 missionaries in Sichuan compiled by the West China Missions Advisory Board (WCMAB) in 1926 (see the “Is Part Of” dataset record). They are part of an analysis that aims to identify the traits of a cohort of West China missionaries who had similar experiences before, during and after their lives as missionaries. Members of the cohort were descendants of rural Anglophone settlers in North America. Born between the 1850s and 1920s, cohort members were linked through social networks within the organizations to which they belonged. The Methodist and Baptist denominations in North America worked closely with the YM/WCA and other parachurch organizations to funnel promising youth into mission work. These common backgrounds tended to produce similar theological leanings within the broad umbrella of the social gospel, although there were also subtle differences in perspectives and approaches among them. This pair of charts show two different visualizations of the same data table representing the percentage of missionaries each society had in Sichuan, divided by gender. The percentages have been calculated out of the total 607 missionaries. Both charts show that the two largest categories are the women of the biggest categories within the cohort and non-cohort groups, the UCC/CMM and CIM, respectively. Together these two groups of women compose over 1/3rd of the total (38%). After UCC/CMM men, American Methodist and American Baptist women together account for another 19% of the total. Together with the UCC/CMM women, these members of the North American cohort take up 41% of the total. Due to gender roles at the time, these large numbers did not reflect leadership roles for women, which were still almost exclusively controlled by men. Although single women rose up to leadership within women’s missionary societies, these societies themselves had lesser status within the missionary community. That UCC/CMM men take up third place tells a lot about their prominent role in the field (13%). They are the only group of cohort men who fall within the upper three quarters of the total. American Methodist, American Baptist and YMCA men combined fall short of their numbers (8.7%). On the pie chart, these remaining groups of cohort men are all crammed into the top left quarter. Despite their small numbers, these American men had disproportionately high representation in leadership roles. This is likely because all of these American missions were founded before the UCC/CMM arrived on the scene. These men were also influential in the founding of the West China Union University (WCUU), which became the hub for the entire province’s mission work.

  ProvenanceOriginal scholarship by Cory Willmott.
• 1926 Field Locations of all Missionaries in Sichuan
  Bar chart based on the 1926 WCMAB list, comparing the percentage of cohort versus non-cohort West China missionary societies by the locations of their designated mission fields.
  Title1926 Field Locations of all Missionaries in Sichuan

  DescriptionBar chart based on the 1926 WCMAB list, comparing the percentage of cohort versus non-cohort West China missionary societies by the locations of their designated mission fields.

  AbstractThis bar chart is based on the list of 607 missionaries in Sichuan compiled by the West China Missions Advisory Board (WCMAB) in 1926 (see the “Is Part Of” dataset record). It is part of an analysis that aims to identify the traits of a cohort of West China missionaries who had similar experiences before, during and after their lives as missionaries. Members of the cohort were descendants of rural Anglophone settlers in North America. Born between the 1850s and 1920s, cohort members were linked through social networks within the organizations to which they belonged. The Methodist and Baptist denominations in North America worked closely with the YM/WCA and other parachurch organizations to funnel promising youth into mission work. These common backgrounds tended to produce similar theological leanings within the broad umbrella of the social gospel, although there were also subtle differences in perspectives and approaches among them. Missionary geography in Sichuan played a role in determining cohort/non-cohort membership, as the station locations for each denomination remained very similar to the way the WCMAB carved up the map of “fields” in 1902 (see related map). A major change came when CMM took over the territory formerly assigned to the London Missionary Society (LMS) in 1910. Although seeming peripheral on the map, the western corridor along the Min River from Chengdu to Yibin (Suifu) became a major focus of missionary activity, as well as where many of their summer resorts were located. Those denominations on the northern, eastern and southern perimeters remained marginal to the cohort that became established in the central areas. Included in the “Center” category are the cities of Chengdu, Chongqing, Yibin (Suifu) and Leshan (Kiating). These are the oldest and most centrally located mission centers, each being on major transportation routes and featuring centuries-old Chinese industry, heritage and scholarship. Each of these cities also had multiple denominations stationed there. In contrast, locations in the “Periphery” category are smaller towns both in between the main centers and around the perimeter of mission activity. The contrast is quite stark. Those denominations in the periphery remained marginal to the cohort that became established in the central areas. In the cohort group, 73% are stationed in central cities. The non-cohort group is the opposite – 81% are stationed in peripheral small towns.

  ProvenanceOriginal scholarship by Cory Willmott.
• 1926 Denominations of all Missionaries in Sichuan
  Pie and bar charts based on the 1926 WCMAB list, comparing the percentage of cohort versus non-cohort West China missionary societies.
  Title1926 Denominations of all Missionaries in Sichuan

  DescriptionPie and bar charts based on the 1926 WCMAB list, comparing the percentage of cohort versus non-cohort West China missionary societies.

  AbstractThese pie and bar charts are based on the list of 607 missionaries in Sichuan compiled by the West China Missions Advisory Board (WCMAB) in 1926 (see the “Is Part Of” dataset record). They are part of an analysis that aims to identify the traits of a cohort of West China missionaries who had similar experiences before, during and after their lives as missionaries. Members of the cohort were descendants of rural Anglophone settlers in North America. Born between the 1850s and 1920s, cohort members were linked through social networks within the organizations to which they belonged. The Methodist and Baptist denominations in North America worked closely with the YM/WCA and other parachurch organizations to funnel promising youth into mission work. These common backgrounds tended to produce similar theological leanings within the broad umbrella of the social gospel, although there were also subtle differences in perspectives and approaches among them. This pair of charts show two different visualizations of the same data table representing the percentage of missionaries each society had in Sichuan, arranged to show those within versus those beyond the cohort. Reading the bar chart from the left, the first four societies compose the cohort (UCC/CMM, American Methodist, American Baptist and YM/WCA), while the latter four (starting with CIM) are beyond the cohort. Those mission societies within the cohort are all North American, while the non-cohort societies are dominated by the British Anglicans, British Friends and the predominantly British CIM. The pie chart helps us to graphically envision the comparison of these cohort/non-cohort proportions, with the cohort taking up almost 2/3 of the pie. The UCC/CMM dominates the cohort numbers while the CIM does so for the smaller non-cohort portion. Besides nationality, differences in denomination entail theological and strategic differences in approaches to mission work that also set these two groups apart. These qualitative variables are too complex to discuss here.

  ProvenanceOriginal scholarship by Cory Willmott.
• 1926 Sichuan Missionaries' Nationalities
  Pie chart based on the 1926 WCMAB list, showing the percentage of all West China missionaries by the nationalities of their mission societies.
  Title1926 Sichuan Missionaries' Nationalities

  DescriptionPie chart based on the 1926 WCMAB list, showing the percentage of all West China missionaries by the nationalities of their mission societies.

  AbstractThis pie chart is based on the list of 607 missionaries in Sichuan compiled by the West China Missions Advisory Board (WCMAB) in 1926 (see the “Is Part Of” dataset record). It is part of an analysis that aims to identify the traits of a cohort of West China missionaries who had similar experiences before, during and after their lives as missionaries. Members of the cohort were descendants of rural Anglophone settlers in North America. Born between the 1850s and 1920s, cohort members were linked through social networks within the organizations to which they belonged. The Methodist and Baptist denominations in North America worked closely with the YM/WCA and other parachurch organizations to funnel promising youth into mission work. These common backgrounds tended to produce similar theological leanings within the broad umbrella of the social gospel, although there were also subtle differences in perspectives and approaches among them. The chart shows that almost 2/3 (62%) of the West China missionaries were sponsored by North American mission societies, with just over a third being sent by the United Church of Canada (34%). Previous to 1926, UCC had been the Canadian Methodist Mission (CMM). In contrast, the smaller American portion (28%) is made up of half a dozen different mission societies, not all of which meet the multivariant criteria for cohort membership. The unity and magnitude of the Canadian block was uniquely influential in shaping this cohort’s traits. The “Mixed and Other” category represents eleven societies based in England, Scotland, Ireland, and Australia, as well as the China Inland Mission (CIM), which had offices in England, Australia, Canada and the United States. The CIM composes over half of this group. It was the first mission society to establish bases in West China, but it was gradually overshadowed as other mission societies moved in.

  ProvenanceOriginal scholarship by Cory Willmott.