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lpmalapile

December 6, 1869 - Document - Nineteenth Century Collections Online - 5 views

go.gale.com/...retrieve.do

Lebogang Malapile History 2A

shared by lpmalapile on 23 Apr 23 - No Cached
  • CONFIDENTIAL
  • I AM directed by the Committee of the Church Missionary Society to bring under your Lordship's notice the measures which they have in contemplation for the improve¬ ment of the condition of slaves captured by Her Majesty's cruizers on the East Coast of Africa.
    • lpmalapile
      lpmalapile on 23 Apr 23
       
      this is very important because it highlights the fact that church missionaries had start to reduce the bad treatment of slaves in africa.
  • Their presence in large numbers gave the Missionaries an opportunity of classifying the various dialects spoken, and of reducing into written languages those which largely preponderated in the assemblage of tongues.
    • lpmalapile
      lpmalapile on 23 Apr 23
       
      this emphasizes the decolonization of language that occurred because of missionaries. because for people to understand the mission laws, they ought to know and to be taught or explained to in their own languages
  • ...2 more annotations...
  • The Mission would be chiefly of an educational character
  • containing as'it does about liberated slaves, is peculiarly suitable for the purpose of the Society
lpmalapile

Untangling the Legacies of Slavery: Deconstructing Mission Christianity for our Contemp... - 4 views

Lebogang Malapile History 2A

shared by lpmalapile on 25 Apr 23 - No Cached
  • The impact of Christianity on Black suffering
    • lpmalapile
      lpmalapile on 25 Apr 23
       
      IMPORTANT BECAUSE IT EMPHASIZES THE IMPACT OF CHRISTIANITY ON SLAVERY AND BLACK SUFFERING.
  • When you combine problematic tropes around Blackness, with White exceptionalist forms of hermeneutics, linked to White European notions of manifest destiny, you have the ingredients for a toxic residue of epistemology that sees Black people as “the problem”. 17 This ethic of White mastery over those who are deemed “the Other” becomes the basis on which the roots of a colonially inspired capitalism is at play, in which Blackness becomes the demonised other that has to be conquered, subdued and economically exploited.
  • For many Diasporan Africans, the search for a positive self-esteem has been found from within the frameworks of the Christian faith. Faith in Christ has provided the conduit by which issues of identity and self-esteem have been explored. This search has been helpful at one level, as the frameworks provided by conversion and an alignment with God in Christ has confirmed a new spiritual identity on Black people, but the extent to which this new formulation of the self has affirmed the materiality of one’s Blackness is, however, open to doubt. 35
  • ...3 more annotations...
  • This means that if you are a Christian slave owner, you have can faith in Christ and still own slaves, as God is only interested in your soul, which is preserved through faith in Jesus. Your actions on earth are another matter, however. For the enslaved Africans, faith in this same Jesus guaranteed salvation in heaven but not material freedom here on earth for the same reason as that given for the justification of the actions of slave masters.
    • lpmalapile
      lpmalapile on 25 Apr 23
       
      ALSO IMPORTANT BECAUSE IT SHOWS HOW CHRISTIANITY WAS USED TO KEEP BLACK AFRICAN PEOPLE UNDERDEVELOPED. THE BIBLE WAS TEACHING THEM TO ALLOW ANY EXPLOITATION HAPPENING TO THEM BECAUSE THEY SHOULD SEEK SALVATION IN HEAVEN AND NOT ON EARTH THROUGH MATERIAL THINGS.
  • 6 The effects of such biased, self-serving instruction are still being felt - the continuing tendency of Black people to internalise their feelings of inferiority, coupled with an accompanying lack of self-esteem
  • When Caribbean migrants came to Britain in the post-Windrush era they brought with them this legacy of spiritual wisdom from Africa, via the Caribbean. Upon arrival in the UK and encountering the hardships of economic deprivation and systemic racism, 46 what enabled many of them to cope with their experiences of rejection was a direct sense of God being with them; this “God with them” was seen in the form of the spirit that offers alternative ways of interpreting one’s experience and dealing with the reality of marginalization and oppression. 47
lpmalapile

Christian Slavery, Colonialism, and Violence The Life and Writings of an African Ex-Sla... - 6 views

www.jstor.org/...jafrireli.1.4.0431

Lebogang Malapile History 2A

shared by lpmalapile on 23 Apr 23 - No Cached
  • Christian Slavery, Colonialism, and Violence The Life and Writings of an African Ex-Slave
    • lpmalapile
      lpmalapile on 23 Apr 23
       
      HIGHLIGHTS THE RELATIONSHIP BETWEEN CHRISTIAN MISSIONS AND SLAVERY.
  • It becomes evident that the ban on slavery was not an indictment of the institution; rather, it was meant to protect the putative racial, moral, religious, and cultural superiority of the Dutch from heathen infestation.
    • lpmalapile
      lpmalapile on 23 Apr 23
       
      ABOLITION OF SLAVERY WAS ALSO INFLUENCED BY CHRISTIANITY (RELIGION).
  • That is to say that “Dutchness” or Dutch identity was based on a liberalist view that positioned Dutch society as tolerant compared to other Western European countries. However, the “neutral” position of the Dutch Reformed Church on the slave trade was a fallacious attempt to evade the issue even as some of its members benefited financially from slavery. For the neutrality of the Dutch Reformed Church on slavery
  • ...2 more annotations...
  • Johnson offers one of the clearest explications of Christianity's uncontestable role in the formulation of a dehumanizing racist discourse, particularly as it pertains to the American context—and globally for that matter.
    • lpmalapile
      lpmalapile on 23 Apr 23
       
      HOWEVER IT IS ALSO IMPORTANT TO NOTE THAT CHRISTIANITY WAS ALSO A WAY TO CONTINUE DEHUMINIZING BLACK AFRICANS AND AMERICANS
  • Emmer explains that the Dutch generally demonstrated a lackadaisical approach or apathy to the abolition of slavery because the ban had been an order from the monarch rather than a result of mass protests. In addition, most of the Dutch abolitionists were either professors or clergy who conducted their debates in “peace and quiet.”
lpmalapile

PressReader.com - Digital Newspaper & Magazine Subscriptions - 3 views

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Lebogang Malapile History 2A

shared by lpmalapile on 25 Apr 23 - No Cached
  • fact that the Bi­ble was used to jus­tify slav­ery.
  • The Old Tes­ta­ment pa­tri­archs were all slave­hold­ers. The same apos­tle Paul who wrote “there is nei­ther Jew nor Greek, bond nor free, male and fe­male, but all are one in Christ Je­sus” (Gala­tians 3: 28) also wrote, on more than one occ a s i o n , “Slaves, obey your masters.”
    • lpmalapile
      lpmalapile on 25 Apr 23
       
      important because it highlights the idea of christian manipulation. it shows that the authors of the bible were biggest supporters of slavery.
  • , my great-grand­fa­ther, Lafayette Banks, who may have been born in slav­ery, pur­chased five acres from Sarah Carter Ran­dolph, the for­mer mis­tress of Round Top Plan­ta­tion in Albe­marle County, Va., for $25 “cash in hand.”
  • ...2 more annotations...
  • No fam­ily Bi­ble record sur­vives of my fam­ily from the 19th cen­tury, and I will never know how my great-grand­fa­ther felt as he handed over the $25 (his life sav­ings?) to a for­mer slave­holder.
  • I take great com­fort, how­ever, in a small de­tail gleaned from the 1920 Cen­sus, seven years be­fore his death. In 1891 he signed his name with an X. In 1910 he could read, but not write. In 1920, the cen­sus taker recorded that, at age 67, he could read and write.
    • lpmalapile
      lpmalapile on 25 Apr 23
       
      this poses a question about who really wrote the bible, and was the person writing the words purely from the sources mouth
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