Between the eighteenth and nineteenth centuries, religious books proportionally lost popularity while travel books became more popular. This paper examines a hybrid of these two genres, Protestant missionary monographs, through a detailed analysis of David Cranz's 1767 History of Greenland, including the rationale behind publishing the book; its translation from German into English; how it was used as a political tool to influence British foreign policy; and how the book was received by British literary critics and scientists. This analysis demonstrates how authorial intentions that the religious and secular components of Protestant Missionary literature be considered as parts of a whole produced confusion and tension in the secular reception of such books.

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.

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In August 1870, Mary Hartman, known as Polly, wrote of herself in the third person in the following entry in the matrimonial diary: Dear little Henry fell down with his chin on a box, & his tongue hanging: consequently he bit his tongue half through. Polly was in bed, the river was rising, there seemed no chance of crossing the water, so the doctor was sent for. Polly got a shock, & her threatening miscarriage came on. 1

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.