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This paper examines the employment of teachers at the school on the Ramahyuck mission station in eastern Victoria in the latter half of the nineteenth century. It demonstrates that both physical exhaustion as well as a difficult head missionary resulted in a frequent turnover of staff. Moreover, comments from the teachers supply us with an insight into the daily running of this school for Koorie children. Although the school was on a mission station, the files from the Board for the Protection of Aborigines do not allow a detailed reconstruction of the teaching history of the school, in contrast to the files of the Education Department, which do. By examining one file held at Public Record Office Victoria at length and contextualising it with cross departmental correspondence, we can also gain an understanding of where the jurisdictions of each department lay, and of how both teachers and missionaries responded to these structures. The teacher centred correspondence does not allow an insight into the responses from Koorie children, and thus their voices cannot be uncovered from these sources. The engagement of Koorie mothers in their children's education is, however, evident within the file. In the historiography of mission stations in colonial Victoria, historians mostly use material written by missionaries, Church bodies or the Aboriginal Protection Board. This examination of the writings of teachers themselves reveals a new perspective on a Koorie school.

The renewed Moravian Church has placed great emphasis upon education, both for members of European background as well as members of the global Moravian mission. However, most of the research that has been undertaken on Moravian education has tended to focus upon eighteenth-century Euro-education at the expense of the nineteenth century as well as the mission field. This paper provides an overview of nineteenth century missionary education and charts some similarities and differences both within the mission field and also between these fields and European situations. It then examines the re-establishment of the New Fairfield mission school in Canada under the guidance of Adolf Hartmann. Schooling on the New Fairfield reserve was a site of tension between missionaries, mission inhabitants, governmental agents and other religious denominations. The Lenape amongst whom the Moravians worked were not passive recipients of missionary education, rather they took an active role in providing an alternative to the Moravian mission school, much to the chagrin of the missionaries involved. The re-establishment of a mission school was therefore a difficult task. The paper concludes that although education was a universally important aspect of the Moravian Church, the provision of education was not a simple process, rather it was contingent upon numerous factors that missionaries in the field were not always able to control.

Nineteenth century Protestant Mission schools were dynamic spaces, constantly reacting and adapting to hierarchic and hegemonic demands, whether of political, religious or societal nature. They were also ideological spaces, which through their form and function, articulated notions of the 'proper' place of non-Europeans in colonial society. This article examines the interconnected cultural, didactic and physical 'spaces' of mission schools in which a variety of competing ideologies and expectations were negotiated. The general conclusions demonstrate both the uniformity of missionary spaces, and simultaneously reveal spaces where, and times when, these generalities became disrupted.

Missionaries were major providers of education to Indigenous peoples in the colonial world. They hoped both to convert their pupils to Christianity as well as to ensure that their converts had a Christian environment in which aspects of Western education were taught within the class room. The relationship between missionaries, Governments and Indigenous peoples was, however, often strained as has been demonstrated in Part I of this two‐part article, which examined various responses in different geopolitical and social settings to missionary education. Part II examines some of the scholarly debates and research directions surrounding how missionaries, as some of the first as well as the longest serving providers of education to Indigenous peoples, transmitted and instilled Western notions of race, class and gender to those peoples amongst whom they worked. Although the study of missions has received increased attention in the last few decades within areas such as anthropology, gender studies, post‐colonial studies and area studies, there are still many aspects of missionary schooling that remain understudied. This research overview therefore also provides some future directions for the study of missionaries and their education of Indigenous and non‐European peoples in the long 19th century.

This paper argues that not only exclusion from but also inclusion within Christian practices served as forms of punishment for Indigenous people seen to be at odds with the moral practices and sexual codes expected on a mission station. In particular, this paper contends that the arranged marriages of Indigenous females on Moravian mission stations in the Colony of Victoria in the mid-nineteenth century was undertaken by the missionary in charge in order to control the sexuality of these women.

Missionaries were major providers of education in the colonial world, and in many cases were the initial and exclusive agents of education for Indigenous and non‐European people, whom they hoped could be converted to Christianity through religious schooling. However, by the end of the 19th century many governments in colonial lands were keen to take more active roles in providing secular education for their subjects, which, in turn, engendered tensions between missionary groups, governments, and the Indigenous communities for whom education was provided. Although the article of missions has received increasing attention in the last few decades, especially with the advent of postcolonial studies, there are still many aspects of missionary schooling that are understudied. This research overview examines the debates and research directions which are evident in the article of missionaries and their education of Indigenous and non‐European peoples in the 19th century, and focuses particularly upon major themes emerging from the literature: Two of these themes—Church‐State relations and Indigenous action and reaction will be examined in this article, whilst the themes of race, class, and gender will be examined in the second part.

This article traces relationships between German-speaking missionaries and politics in the English-speaking world of the eighteenth and nineteenth centuries. It particularly examines the relationship between Moravian missionaries and the colonial government in Victoria, Australia demonstrating how politics impinged upon missionary work.