By Chris Schoeman
After the outbreak of the Anglo-Boer struggle, countless numbers of girls left their international locations for South Africa, a few looking for event, others with a robust wish to support the sufferers of struggle. They got here from around the world – from Britain and its colonies, and from pro-Boer international locations in Europe. yet, no matter what their origins, all of them got here to dwell and paintings lower than harsh stipulations in a global that was once overseas to them.
Angels of Mercy tells the tale of twelve of those courageous girls. Hailing from England, the Netherlands, Belgium, Sweden, Canada, Australia and New Zealand, a few labored as nurses at the frontline, whereas others got here to educate Boer teenagers within the focus camps. in response to own diaries and letters and different wartime assets, this attention-grabbing and encouraging booklet tells in their trials and tribulations as they handled the hazards of conflict, the extremes of our surroundings, and the sorrowful eyes of the demise males lower than their care. Theirs are tales of compassion and braveness.
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Extra info for Angels of Mercy: Foreign Women in the Anglo-Boer War
Speaking of early Christian philosophers, Konstan avers that “the preferred metaphors for Christian solidarity were derived from kinship . . ”23 Within the family of Christian believers not everyone was equal, but they didn’t need to be. By embracing caritas, or charity, followers of Christ were prompted to love one another despite their differences and inequalities and to beneﬁcently and charitably offer succor to all members of the Christian community. In early modern Britain women were not excluded from agape or caritas as they often were from philia and amicitia.
Some chapters analyze activities and tasks that both higher- and lower-status women undertook together, such as shared domestic labor. Other chapters discuss the social practices which facilitated moments of alliance 16 i n t r o d u c t i o n between these women, such as exchanges of gifts and services, travel, and the provision of health care. This is a wide-ranging deﬁnition of alliances, one which tries not to privilege only a few of the many, varied interactions between British women. 44 An example from one of the sources I use extensively, a diary written by a woman named Sarah Savage, illustrates some of the problems that arise from the attempt to classify and categorize female relationships.
39 Many literate women believed their alliances were not just modeled on the example of God’s love for man but were actually mediated and supervised by God. A Catholic woman named Jane Barker, who emigrated from England in order to join a convent in France, characterized the spiritual import of female alliances in a poem she dedicated to her close female friend, a woman she called her “dear friend and play-fellow, Mrs. ” Barker believed that God’s power united her with Mrs. D. and that it made both individuals more spiritual, drawing them onto a higher, holier plane of existence: “Friendship’s that mysterious thing alone, that can unite and make two hearts but one.