Pacific Missionary George Brown: 1835-1917 Wesleyan Methodist Church

George Brown (1835-1917) was many things during his long life; leader in the Wesleyan Methodist Church in Australasia, explorer, linguist, political activist, apologist for the missionary enterprise, amateur anthropologist, writer, constant traveller, collector of artefacts, photographer and stirrer. He saw himself, at heart, as a missionary. The islands of the Pacific Ocean were the scene of his endeavours, with extended periods lived in Samoa and the New Britain region of today’s Papua New Guinea, followed by repeated visits to Tonga, Fiji, the Milne Bay region of Papua New Guinea and the Solomon Islands. It could be argued that while he was a missionary in the Pacific region he was not a pacific missionary. Brown gained unwanted notoriety for involvement in a violent confrontation at one point in his career, and lived through conflict in many contexts but he also frequently worked as a peace maker. Policies he helped shape on issues such as church union, indigenous leadership, representation by lay people and a wider role for women continue to influence Uniting Church in Australia and churches in the Pacific region. His name is still remembered with honour in several parts of the Pacific. Brown’s marriage to Sarah Lydia Wallis, daughter of pioneer missionaries to New Zealand, was long and rich. Each strengthened the other and they stand side by side in this account

Age-dependent expression of VEGFR2 in deep brain arteries in small vessel disease, CADASIL, and healthy brains

Vascular myocytes are central to brain aging. Small vessel disease (SVD; arteriolosclerosis) is a widespread cause of lacunar stroke and vascular dementia, and is characterised by fibrosis and depletion of vascular myocytes in small penetrating arteries. Vascular endothelial growth factor (VEGF) is associated with brain aging, and VEGFR2 is a potent determinant of cell fate. Here, we tested whether VEGFR2 in vascular myocytes is associated with older age and SVD in human brain. VEGFR2 immunolabelling in deep grey matter was assessed in older people with or without moderate-severe SVD, or in younger people without brain pathology or with a monogenic form of SVD (CADASIL). All cases were without Alzheimer’s disease pathology. Myocyte VEGFR2 was associated with increasing age (p=0.0026) but not with SVD pathology or with sclerotic index or blood vessel density. We conclude that VEGFR2 is consistently expressed in small artery myocytes of older people, and may mediate effects of VEGF on brain vascular aging

Pacific Missionary George Brown: 1835-1917 Wesleyan Methodist Church

George Brown (1835-1917) was many things during his long life; leader in the Wesleyan Methodist Church in Australasia, explorer, linguist, political activist, apologist for the missionary enterprise, amateur anthropologist, writer, constant traveller, collector of artefacts, photographer and stirrer. He saw himself, at heart, as a missionary. The islands of the Pacific Ocean were the scene of his endeavours, with extended periods lived in Samoa and the New Britain region of today’s Papua New Guinea, followed by repeated visits to Tonga, Fiji, the Milne Bay region of Papua New Guinea and the Solomon Islands. It could be argued that while he was a missionary in the Pacific region he was not a pacific missionary. Brown gained unwanted notoriety for involvement in a violent confrontation at one point in his career, and lived through conflict in many contexts but he also frequently worked as a peace maker. Policies he helped shape on issues such as church union, indigenous leadership, representation by lay people and a wider role for women continue to influence Uniting Church in Australia and churches in the Pacific region. His name is still remembered with honour in several parts of the Pacific. Brown’s marriage to Sarah Lydia Wallis, daughter of pioneer missionaries to New Zealand, was long and rich. Each strengthened the other and they stand side by side in this account

Pacific Missionary George Brown 1835–1917: Wesleyan Methodist Church

George Brown (1835-1917) was many things during his long life; leader in the Wesleyan Methodist Church in Australasia, explorer, linguist, political activist, apologist for the missionary enterprise, amateur anthropologist, writer, constant traveller, collector of artefacts, photographer and stirrer. He saw himself, at heart, as a missionary. The islands of the Pacific Ocean were the scene of his endeavours, with extended periods lived in Samoa and the New Britain region of today’s Papua New Guinea, followed by repeated visits to Tonga, Fiji, the Milne Bay region of Papua New Guinea and the Solomon Islands. It could be argued that while he was a missionary in the Pacific region he was not a pacific missionary. Brown gained unwanted notoriety for involvement in a violent confrontation at one point in his career, and lived through conflict in many contexts but he also frequently worked as a peace maker. Policies he helped shape on issues such as church union, indigenous leadership, representation by lay people and a wider role for women continue to influence Uniting Church in Australia and churches in the Pacific region. His name is still remembered with honour in several parts of the Pacific. Brown’s marriage to Sarah Lydia Wallis, daughter of pioneer missionaries to New Zealand, was long and rich. Each strengthened the other and they stand side by side in this account

Wesleyan Methodist Missions to Australia and the Pacific

Methodists asserted themselves as an influential force in the religion, politics and economics of empire. Their role and contribution in the global expansion of the British world reflected a strong sense of duty, and of opportunity, sustained by a conviction that they were participants in a great quest to populate the globe with liberal and moral citizens, and which would also bring non-British populations into the enlightening sphere of British influence. Undoubtedly, Methodists were particularly sensitive to those respects in which the imperial project seemed morally compromised by its aggressive and often ungodly materialism. Certainly this was the case with respect to the most serious and discreditable aspect of British imperialism - the dispossession and destruction of Indigenous societies, both in Australia, where missionising was bound closely with imperialism, and in the Pacific, where Methodist mission work often predated the arrival of colonial powers until as late as the 1870s