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morajane

Them Who Kill the Body: Christian Ideals and Political Realities in the Interior of Sou... - 3 views

Bonolo Morajane Student no222039298 History 2A

shared by morajane on 25 Apr 23 - No Cached
  • considers the changing political significance of Christianity in the interior of southern Africa during the 1850s, focusing primarily on the views of Tswana rulers,
  • Introduction
  • 1850s
    • morajane
      morajane on 25 Apr 23
       
      year of focus
  • ...35 more annotations...
  • southern Africa
    • morajane
      morajane on 25 Apr 23
       
      Region of focus
  • With the expansion of European power, however, Africans were soon struck by a contradiction between the preaching and practice of Europeans, and they questioned how universal and
  • European missionaries
  • Impressed by the effectiveness of European skills, and respectful of the gospel’s humanitarian ideals, prominent Sotho-Tswana sought to appropriate Christianity as a supplemental source of politico-religious authority.
  • The 1850s also saw a significant change in how Africans perceived Christianity and its association with Europeans
  • Contrary to mission Christianity’s alleged role as a vehicle for imperialism, early British missionaries and Tswana converts operated under the conviction that Christianity could belong simultaneously to both Europeans and Africans, superseding their worldly divisions and selfish interests
  • altruistic Christianity might be
  • This article examines how the meaning and influence of Christianity changed in the southern African interior during the 1850s, focusing in particular on the views of Tswana rulers, converts and others within their communities.
  • The goal is to illustrate the debate and doubt that accompanied Christianity’s loss of its initial universalistic ideals as it became politicised by African-European competition.
  • European colonisation and the establishment of the apartheid state, with their attendant subjugation of Africans, gave rise to an understandable impression that European involvement in the region, including the introduction of Christianity,
  • Africans were usually more concerned with affairs within their own families and communities over which they felt some measure of control and responsibility.
  • The appropriation of Christianity by Tswana rulers in the far interior during the late nineteenth century, for example, was shaped by circumstances very different from those informing the efforts of Khoisan converts to assert their legal rights within the Cape Colony earlier in the century.
  • Christianity eventually became more instrumental in colonisation,
    • morajane
      morajane on 25 Apr 23
       
      Christianity was used as a way to exploit people in southern Africa.
  • Escalating tensions in much of southern Africa during the mid-nineteenth century were accompanied by competing understandings of the relationship between religion and politics.
    • morajane
      morajane on 25 Apr 23
       
      The growing tension between Christianity and politics.
  • By the mid-nineteenth century, Christianity had already acquired a presence in many Sotho-Tswana communities,
    • morajane
      morajane on 25 Apr 23
       
      The spread of Christianity
  • The appropriation of Christianity by Batswana was evident at the very outset in their reception of the thuto (teaching) primarily as spoken text.
    • morajane
      morajane on 25 Apr 23
       
      Christianity was taught.
  • The integrity and authority of Christians were severely challenged, and African converts as well as European missionaries confronted the apparent limits of God’s power and benevolence in a violent and politically divided world.
  • One major aspect of Christianity that appeared to resonate with Tswana views was its promise of molemo (medicine, goodness) for curing communal afflictions, such as drought and war, as well as more personal illnesses, making Christianity a form of bongaka (medical practice).
  • Some have sickness in the head, some in the feet, some in the heart, some in the liver, and some have the falling sickness. Jesus Christ tells us that all these sicknesses come out of the heart. Does your head ache? Here is medicine to heal it, and mend it, too, if it be cracked. [ ... ] This Book is the book of books: it has medicine for all the world and for every disease. 18
    • morajane
      morajane on 25 Apr 23
       
      Preaching
  • Christianity offered access to a more comprehensible and tractable modimo, and the value of Christian beliefs and practices appeared, to some, to be demonstrated by the success of badumedi (believers).
  • Rulers took an interest in Christianity when it appeared to offer an additional source of politico-religious
  • support for their government, and they usually only allowed the establishment of a congregation after Christians and their prayers proved to be of some assistance to their communities.
  • As trade, warfare and migration across the interior intensified during the mid-nineteenth century, the macrocosmic reach of Christianity became particularly valuable
    • morajane
      morajane on 25 Apr 23
       
      The spread of Christianity
  • missionaries frequently recounted the deathbed testimonies of believers who found great comfort in the
  • Christian promise of eternal life and preservation of their souls.
  • Conversion could not take place without adaptation of Christianity into Tswana terms, and the efficacy of its ‘medicinal words’ was tied to the peace and prosperity of a congregation and its community.
  • The Christian ideal of a humane, peaceful society under the guidance and protection of a benevolent God, difficult to achieve even under the most favourable circumstances, was especially unworkable amidst the rivalry of different groups during the mid-nineteenth century.
  • the moral authority of Christian precepts and the power of God to sustain their governments.
  • Tswana evangelists were able to present the thuto of Christianity in ways that gained the attention and interest of their fellow Batswana, beyond the reach of missionaries’ voices.
  • As Christianity was gradually appropriated by small numbers of Africans beyond the frontier of the Cape Colony, the threat that it initially posed to the stability of Tswana communities was not as an invasive book, tool or god of the ‘white man’, but as an internal threat, encouraging factionalism as it was embraced by some people and not others.
  • Tswana rulers ignored missionary calls for a separation of church and state, instead regarding religion and politics as an inseparable,
  • In virtually every Tswana community, leading Christians were connected in some way to the ruling family, and the kgosi expected any medicine that Christians wielded to be used in service to his reign
  • Most rulers managed to govern Christians within their communities through a careful mix of intimidation and negotiation, but they resisted becoming converts themselves.
    • morajane
      morajane on 25 Apr 23
       
      People in the community were forced to convert to Christianity. Christianity was basically used to push propaganda.
  • Moshoeshoe disarmed the threat by allowing his close relatives to become leading Christians while securing their continued allegiance through a combination of patronage and coercion.
  • As Tswana rulers employed Christian bongaka for the benefit of their communities, they did so not only in occasionally following its precepts but, more evidently, in promoting the long-distance trade and interstate connections that accompanied the spread of Christianity.
sekhele

102313498_Vilhanov.pdf - 2 views

Keabetswe Sekhele Moganedi 221075889

shared by sekhele on 22 Apr 23 - No Cached
  • The third phase of the misionary movement in Africa, which started from the end of the eighteenth and continued throughout the nineteenth century, in twentieth-century Africa led to the dramatic expansion of Christianity called “the fourth great age of Christian expansion”. In their attempt to spread the Christian faith, win converts and transform African societies, Christian missions of all denominations opened schools and disseminated education. Scientifically very important was their pioneer work in African languages. By producing grammars, dictionaries, textbooks and translations of religious texts missionaries laid the foundations for literature in African languages. Christian missionary enterprise was no doubt of prime importance in the Westernization of Africa. Africans were, however, not passive recipients of new influences and culture patterns. The adoption of Christianity and the process of cultural exchange were shaped by African choices, needs and efforts to Africanize Africa’s Christian experience by securing the roots of Christianity in the African context.
    • sekhele
      sekhele on 22 Apr 23
       
      The third phase of the missionary movement in Africa from the late 18th to 19th century led to the fourth great age of Christian expansion in 20th-century Africa. Christian missions opened schools, disseminated education, and pioneered work in African languages. The adoption of Christianity in Africa was shaped by African choices and efforts to Africanize the Christian experience.
  • Before 1800 the chief contact of sub-Saharan Africa with Europe was through the traffic in slaves for the New World. Increasing Western commercial penetration from the end of the eighteenth century and ultimate political dominance in Africa coincided with a massive Christian missionary enterprise.
    • sekhele
      sekhele on 22 Apr 23
       
      Before 1800, Europe's primary interaction with sub-Saharan Africa was through the slave trade, but later on, Western commercial expansion and political control in Africa coincided with a significant Christian missionary effort.
  • Catholic missions
    • sekhele
      sekhele on 22 Apr 23
       
      The Catholic mission refers to the efforts of the Catholic Church to spread its teachings and convert people to the Catholic faith. This involves sending missionaries to areas where Catholicism is not yet established, building churches and other religious institutions, and providing education and other services to the local community. Catholic missions have been established all over the world, with a particular focus on regions where Christianity is not the dominant religion. The mission aims to spread the message of Jesus Christ and share the love and compassion of God with all people.
  • ...5 more annotations...
  • The Catholic mission movement in Africa which had started in the late fifteenth century and was given new direction by the foundation in 1622 in Rome of the Sacred Congregation of Propaganda Fide by Pope Gregory XV, nearly collapsed under the impact of the French revolution and Napoleonic wars in the late eighteenth century, when many religious houses and congregations in Europe were closed down. It recovered in the first decades of the nineteenth century and revived the work of evangelization in Africa.
    • sekhele
      sekhele on 22 Apr 23
       
      The Catholic mission movement began in Africa during the late 15th century, but it faced significant challenges during the late 18th century due to the French revolution and Napoleonic wars, which led to the closure of religious institutions in Europe. However, the movement recovered and resumed its evangelization work in Africa during the early 19th century. Pope Gregory XV played a crucial role in revitalizing the movement by establishing the Sacred Congregation of Propaganda Fide in Rome in 1622.
  • The vast African continent was always present in Lavigerie’s thoughts. From 1867 until his death in November 1892 the immense African interior remained the principal object of Cardinal Lavigerie’s zeal and from the very beginning he planned an apostolate south of the Sahara. Cardinal Lavigerie, as Professor of Early Church History at the Sorbonne, knew well that Christianity had had a very long history in Africa due to the existence of the ancient Churches in Egypt, the Roman Africa, Nubia and Ethiopia.
    • sekhele
      sekhele on 22 Apr 23
       
      The passage describes Cardinal Lavigerie's lifelong passion for Africa. He dedicated himself to missionary work in the African interior from 1867 until his death in 1892. He planned to bring Christianity south of the Sahara. As a Professor of Early Church History, he was aware of the long history of Christianity in Africa, specifically in ancient Egypt, Roman Africa, Nubia, and Ethiopia.
  • The missionary movement which was far from successful during this early period as far as Christian conversion was concerned, met with huge success in another field. In most regions of sub-Saharan Africa outside the reach of Islam, Africans were introduced to written literature through Christian propaganda, the very first books in their own African language were produced to advance the Christian cause. Missions of all denominations disseminated education in their attempt to win converts and to train African catechists. ‘Transforming Africa by the Africans”, was the formula advocated by Cardinal Lavigerie in his instructions to the White Fathers. “The missionaries must therefore be mainly initiators, but the lasting work must be accomplished by the Africans themselves, once they have become Christians and apostles. And it must be clearly noted here that we say: become Christians and not become French or Europeans.”1 1 Missionaries were therefore asked to adapt themselves to the Africans, to strip themselves, as much as possible, of the cultural elements peculiar to them, of their language in the first place. It was believed that without effective and active communication it was impossible to pursue the conversion of the Africans.
    • sekhele
      sekhele on 22 Apr 23
       
      During the early period of the missionary movement, converting Africans to Christianity was largely unsuccessful, but they had success in introducing written literature in African languages through Christian propaganda. Missions of various denominations aimed to educate and train African catechists, promoting the idea of "Transforming Africa by the Africans." Missionaries were asked to adapt to the African culture and communicate effectively, believing that without active communication, conversion was impossible.
  • This concern for African languages developed by both Catholic and Protestant missionaries laid the foundations for literature in African languages reduced into written form. Christianization went with reading and writing, with the rise of African literatures.
    • sekhele
      sekhele on 22 Apr 23
       
      Catholic and Protestant missionaries' efforts to promote African languages by reducing them to written form led to the development of African literature. The Christianization process encouraged reading and writing, contributing to the growth of African literatures.
  • The schools they established were often boarding schools because missionaries believed that in an atmosphere of the boarding school far removed from the traditional cultural influences of their homes, new converts would more easily give up all or most of their traditions. The school system promoted Western values and desires. Missionary schoolmasters provided a total culture pattern, including church attendance, Christian morality, table manners, etc. All this led to the segregation and alienation of converts from their families and their societies.
    • sekhele
      sekhele on 22 Apr 23
       
      The schools made it easy for the Christian missionaries to expand the idea of Christianity.
nonjabulorsxabar

Nyasa Leaders, Christianity and African Internationalism in 1920s Johannesburg.pdf - 1 views

Nonjabulo xaba 222145034'' History 2A

shared by nonjabulorsxabar on 26 Apr 23 - No Cached
  • Over the decade of the 1920s, four Christian men from colonial Nyasaland (modern-day Malawi) stood at the forefront of urban South African society, reimagining Africa’s past and future in cosmopolitan, internationalist terms. They each, however, envisaged very different transformational processes and very different new dispensations. These differences were, above all, grounded in their divergent Christian beliefs. Clements Kadalie and George Wellington Kampara on the one hand were both Ethiopianist Christians, who believed that humanity had an obligation to usher in a ‘truly’ Christian and democratic society in the here and now. If necessary, this would mean toppling secular colonial authorities. On the other hand, John G. Phillips and J.R. Albert Ankhoma, as Zionist and Pentecostal Christians, believed that earthly society was fundamentally doomed until Christ’s eventual return. They closely aligned themselves with Britain’s ‘god-sanctioned’ imperial project in their pursuit of spiritual self-perfection and theocratic rule.
    • nonjabulorsxabar
      nonjabulorsxabar on 26 Apr 23
       
      Four Christian men from Nyasaland in the 1920s reimagined Africa's past and future in cosmopolitan terms, but each had divergent Christian beliefs. Clements Kadalie and GeorgeWellington Kampara believed humanity had an obligation to create a Christian and democratic society, while John G. Phillips and J.R. Albert Ankhoma believed earthly society was doomed until Christ's return
  • themselves within 1920s Johannesburg, but their Christian-informed beliefs meant their different visions of the future were diametrically opposed. While Kampara no doubt followed UNIA doctrine to herald Marcus Garvey as his modern-day Moses, anticipating that, either by boat or plane, ‘the Americans were coming!’, Ankhoma declared that the leader of his ‘British Israeli’ Pentecostal church was the world’s ‘Moses of the day’. 4 R ejecting Pentecostalism and Garveyism, Kadalie in contrast believed ‘that the salvation of the Africans in this country will be brought about through their own sweat and labour’. Adopting the Swahili name for Moses as his pen-name, he became Clements ‘Musa’ Kadalie. 5 Working through the intellectual biographies of these Nyasa men, this article demonstrates that whereas Phillips and Ankhoma worked within, and endorsed, existing logics of empire because of their Christian beliefs, Kampara and Kadalie rejected ‘ethnic’ and ‘nativist’ national identities to position themselves at the forefront of a future ‘New Africa’. In many ways, it is innately conservative to frame these men as ‘Nyasas’. All four men were born in the state that became Malawi in 1964, and each contested colonial categories in important ways. 6 Despite their common Tonga parentage, however, being a Nyasa was crucial to how these men were understood in 1920s Johannesburg. And, more importantly, it was central to how they consolidated and radically transcended state-based modes of identification. Each brief biography sets out who these Nyasas were, how they reimagined Africa’s past to integrate the continent within world history, and how their differing understandings of the international and the imperial influenced their politics of the future. Central Africans have generally been marginalised in the historiographies of black South African nationalism and black internationalism.
    • nonjabulorsxabar
      nonjabulorsxabar on 26 Apr 23
       
      The four Nyasa men, Kampara, Ankhoma, and Kadalie, were born in Malawi in 1964 and contested colonial categories in important ways. Despite their common Tonga parentage, being a Nyasa was crucial to how these men were understood in 1920s Johannesburg and how they consolidated and transcended state-based modes of identification. Their differing understandings of the international and imperial influenced their politics of the future. Central Africans have been marginalised in historiographies of black South African nationalism and black internationalism.
  • A New Babylon at the forefront of modernity in Southern Africa, 1920s Johannesburg was a motley metropolis of international immigrants and transnational Christian, Jewish, Muslim and Hindu networks. 8 Large numbers of Afrikaners, Zulu, Xhosa, Eastern European Jews, Britons, Basotho, Americans, Mozambicans, Chinese and Indians were already living and working in the city from the 1890s, and by the mid1920s mission-educated Nyasas were increasingly prominent as clerks, medicine men and domestic servants. In 1927, the Chamber of Mines-sponsored newspaper Umteteli wa Bantu complained that Nyasas had monopolised the city’s domestic service industry – a lucrative sector previously dominated by Zulu and Pedi. 9 In addition to well-known Nyasa leaders in black trade unions, Garveyite associations, and Ethiopianist, Zionist and Pentecostal churches, ‘[a]ll adherents’ of Johannesburg’s Watch Tower movement were also ‘from Nyasaland, Rhodesia and Northern Transvaal’– though, in marked contrast to the movement in Central Africa, the church in urban South Africa did little to trouble government officials. 10
    • nonjabulorsxabar
      nonjabulorsxabar on 26 Apr 23
       
      Johannesburg was a city of international immigrants and transnational Christian, Jewish, Muslim and Hindu networks, with mission-educated Nyasas increasingly prominent as clerks, medicine men and domestic servants. All adherents of Johannesburg's Watch Tower movement were from Nyasaland, Rhodesia and Northern Transvaal.
  • ...2 more annotations...
  • Pentecostal missionaries – directly influenced both by Zion City and the 1906 Azusa Street Revival in Los Angeles – also moved into Johannesburg during the first decade of the twentieth century, travelling through existing circuits of Ethiopianism, Zionism and older forms of nonconformity. They first formed the Apostolic Faith Mission (AFM) and, later, established branches of the ‘British Israeli’-influenced Apostolic Faith Church (AFC). 15 Based out of the Central Tabernacle in Bree Street, Johannesburg, from September 1908 and replicating the initial multi-racial and inter-denominational character of the Azusa Street Revival, the Pentecostal AFM looked to renew the entire Christian church, building on revivals within South Africa’s Dutch Reformed Church and attracting considerable numbers of Zionist converts through numerous divine healings, as well as other ‘gifts of the spirit’, such as speaking in tongues and rainmaking. During the 1920s, biblical imagery infused the street politics of ICU leaders, Communist revolutionaries, Garveyites and radical members of the ANC – as well Pentecostal and Zionist street preachers – who all promised different versions of a millennial new age. 16 All four Nyasa men were thus part of a broader shift in the religious and political landscape of Johannesburg, as South Africa became markedly more Christian, and black South African Christians became increasingly fragmented between mainline, Ethiopianist, Nazarite, Pentecostal and Zionist strands of Christianity. While in 1921 only 32% of rural black South Africans defined themselves as Christian and only 50,000 of some 1,300,000
    • nonjabulorsxabar
      nonjabulorsxabar on 26 Apr 23
       
      Pentecostal missionaries moved into Johannesburg during the first decade of the twentieth century, forming the Apostolic Faith Mission (AFM) and later the Apostolic Faith Church (AFC). They sought to renew the Christian church and attract Zionist converts through divine healings and other 'gifts of the spirit'. During the 1920s, biblical imagery infused the street politics of ICU leaders, Communist revolutionaries, Garveyites and radical members of the ANC.
  • By contrast, Beinart and Bundy have presented Kadalie, only a year later, in the aftermath of the original ICU’s fragmentation, as espousing a radical Afrocentric Christianity aligned with Ethiopianist churches. 51 While Kadalie was criticised for being erratic and anti-Christian by his numerous opponents, his relationship with Christianity points to very real tensions and contradictions in 1920s Southern Africa. He was certainly very critical of white missionaries, Pentecostal Christians, and ‘pie-in-the-sky’ theology, but this did not amount to agnosticism or outright atheism. In the same Lovedale speech cited above, Kadalie struck out at those accusing the ICU ‘of being anti-religious. On what facts this charge is based I do not even pretend to know’, and he consistently employed biblical images and motifs in his rhetoric – even going as far as to say that ‘I stood for God the Father, C for God the Son, and U for God the Holy Ghost’. 52 Like many contemporary Ethiopianist Christians, Kadalie continued to follow Presbyterian traditions at the same time as arguing for the existence of black angels and against the hypocrisy of white missionaries. Seeing Christianity as important means of recruiting members, he later regretted that given ‘the great mass of the Africans are religiously minded [...] many of our members did not approve of the behaviour of the secretaries’. 53
    • nonjabulorsxabar
      nonjabulorsxabar on 26 Apr 23
       
      Kadalie was a radical Afrocentric Christian aligned with Ethiopianist churches in 1920s Southern Africa. He was critical of white missionaries, Pentecostal Christians, and 'pie-in-the-sky' theology, but this did not amount to agnosticism or outright atheism. He continued to follow Presbyterian traditions while arguing for the existence of black angels.
masindi0906

Two Slave Brothers Birthed Africa's Oldest State Church | Christian History | Christian... - 2 views

www.christianitytoday.com/...hiopian-orthodox-tewahedo.html

Sindisiwe Gumede 220072035 History 2A

shared by masindi0906 on 25 Apr 23 - No Cached
  • While the region had been familiar with Christianity for decades, the religion was soon to spread across Axum.
  • While the region had been familiar with Christianity for decades, the religion was soon to spread across Axum.
    • masindi0906
      masindi0906 on 25 Apr 23
       
      Christianity had been practised in the area for many years, but it was shortly to become widespread across Axum.
  • Centuries later, when the first Muslims faced persecution, the prophet Muhammad instructed his followers to, “go to Abyssinia, for the king will not tolerate injustice and it is a friendly country, until such time as Allah shall relieve you from your distress.”
    • masindi0906
      masindi0906 on 25 Apr 23
       
      When the early Muslims began to experience persecution centuries later, the prophet Muhammad advised his followers to "go to Abyssinia, for the king will not tolerate injustice and it is a friendly country, until such time as Allah shall relieve you from your distress."
  • ...5 more annotations...
  • Abyssinia was also an early home to the three Abrahamic religions: Judaism, Christianity and Islam. Judaism entered Abyssinia with the Queen of Sheba and later with Jewish exiles and merchants from Yemen and Egypt. (The Jewish community still exists today, although many emigrated to Israel in the 1980s.) One of the earliest Christian baptisms recorded in Scripture was the Ethiopian eunuch in Acts 8 who took his new faith with him to his homeland. Islam came to Axum before it went to its second holiest city, Medina. This migration is known as the First Hijra, when Muhammad’s first followers fled persecution in Mecca.
    • masindi0906
      masindi0906 on 25 Apr 23
       
      The three Abrahamic religions, Judaism, Christianity, and Islam, all have early origins in Abyssinia. With the Queen of Sheba and subsequent Jewish refugees and traders from Yemen and Egypt, Judaism first arrived in Abyssinia. (The Jewish community is still present today, despite the fact that many moved to Israel in the 1980s.) The Ethiopian eunuch in Acts 8 was baptised as a Christian and returned to his native country after receiving one of the first accounts of Christian baptism in the Bible. Before spreading to Medina, Islam first arrived in Axum, its second holiest city. The initial Hijra, when Muhammad's initial adherents escaped persecution in Mecca, is referred to as this exodus.
  • Christianity heralded a new age in Abyssinia—the birth of advanced learning. A new class of people emerged fully devoted to learning and the cause of Christianity. As the first vocalized Semitic language, Geez simplified and improved reading and writing.
    • masindi0906
      masindi0906 on 25 Apr 23
       
      The advent of modern education in Abyssinia was ushered in by Christianity. A new group of individuals appeared wholly committed to education and the cause of Christianity. Geez, the earliest Semitic language to be spoken, facilitated and enhanced reading and writing.
  • oday, the Tewahdo Church has the most adherents of all the Oriental Orthodox churches and is second only to the Russian Orthodox in size among all Eastern Orthodoxy. (Most of the Oriental churches were eclipsed by the Muslim Crescent and their adherents relegated into minority status.) The Tewahdo Church, however, stayed autonomous despite its centuries-long isolation from the rest of Christendom.
    • masindi0906
      masindi0906 on 25 Apr 23
       
      The Tewahdo Church currently has the most members of all Oriental Orthodox churches and is the second-largest among all Eastern Orthodoxy. (Most of the Oriental churches were overshadowed by the Muslim Crescent, and those who followed them were reduced to a small minority.) The Tewahdo Church, however, continued to exist independently despite being cut off from the rest of Christendom for many years.
  • This isolation may also have contributed to a theological rift between the Tewahdo Church and the rest of Christianity. The Tewahdo Church (whose name means “being made one” in Geez) follows the Coptic Orthodox belief in the complete union of divine and human natures into one perfectly unified nature in Christ.
    • masindi0906
      masindi0906 on 25 Apr 23
       
      The Tewahdo Church and the rest of Christianity may have developed a theological divide as a result of this seclusion. The Tewahdo Church adheres to the Coptic Orthodox doctrine that the divine and human natures are totally united into one in Christ (whose name means "being made one" in Geez).
  • The Tewahdo church is the oldest and most venerated institution in Eritrea and Ethiopia. Its presence hasn’t only preserved and built up Christianity—it has created a repository of art, music, culture, poetry, and literature. While Christianity is no longer the official religion of these countries, the Tewahdo church continues to guide the moral, spiritual, and intellectual lives of its more than 45 million adherents.
    • masindi0906
      masindi0906 on 25 Apr 23
       
      The oldest and most revered organisation in Ethiopia and Eritrea is the Tewahdo church. Not only has its presence helped to strengthen and protect Christianity, but it has also helped to build a rich cultural, artistic, and literary heritage. The Tewahdo church continues to direct the moral, spiritual, and intellectual lives of its more than 45 million followers despite the fact that Christianity is no longer the recognised religion in these nations.
makhoba

Young Converts: Christian Missions, Gender and Youth in Onitsha, Nigeria 1880-1929.pdf - 3 views

Luyanda Makhoba

shared by makhoba on 25 Apr 23 - No Cached
  • Christian faith, to become the "helpmeets" for their Christian male contemporaries and proper mothers of the next Christian (hopefully Anglican) generation. Women, therefore, mattered to CMS missionaries both as the domestic purveyors of an Anglican culture and as exemplars for women's christianization throughout the Nigerian southeast. While Anglican Igbo women, too, were to be missionaries of a sort, their mission was to be bounded by the walls of their European-style homes or, at most, kept to specific Christian localities over which their husbands held priestly sw
  • C[raven]. R. Wilson)' In the late nineteenth century and early decades of the twentieth Church Missionary Society (Anglican) missionaries, both of African and European descent, became interested in gaining converts among Igbo-speaking women in southeastern Nigeria. Schooling was an integral part of the conversion process. This education was perceived by the missionaries as a concomitant training to that of young, Igbo-speaking men. Igbo men were seen as the deepest foundations of the Anglican church in southeastern Niger
  • In the late nineteenth century and early decades of the twentieth Church Missionary Society (Anglican) missionaries, both of African and European descent, became interested in gaining converts among Igbo-speaking women in southeastern Nigeria. Schooling was an integral part of the conversion process. This education was perceived by the missionaries as a concomitant training to that of young, Igbo-speaking men. Igbo men were seen as the deepest foundations of the Anglican church in southeastern Niger
  • ...8 more annotations...
  • Female missionaries, perhaps acting out of their own experiences of domestic isolation as well as Christian feminist principles, tried to mitigate this isolation somewhat by establishing women's groups at school. One such group was the Scripture Union, for those women who could read their Bibles and by encouraging Christian women who had graduated from their training to meet periodically as "Old Girls" or members of Christian women's associations. In the early 1900s regular Women's Conferences were established by joint committees of female missionaries and prominent Old Girls. The first of these conferences was held in Janu
  • CMS missionaries first appeared in Onitsha, on the eastern banks of the Niger River, in the 1860s-partially in response to Bishop Crowther's shrewd economic and political assessment of the future importance of the town for European colonialism. When the first missionary (the Rev. Taylor, a repatriated Igbo) arrived, however, he found that Christian evangelism in the town would be difficult and fraught with dangers. Ndi onicha (Onitsha people) eagerly accepted European merchandise and were already involved with the representatives of European trading firms. They were, however, highly skeptical of the offer of a new religion, particularly once they discovered that African CMS missionaries were accorded little respect by western traders. This meant that important Onitsha elders kept their distance from the missionar
  • h century. Missionaries of African descent were recruited in an evangelical campaign in that city by Anglican Bishop Samuel Crowther (a repatriated Yoruba speaker) duri
    • makhoba
      makhoba on 25 Apr 23
       
      They used evangelic way to recruit in 1860s.
  • Although the majority of Igbo-speaking girls during this period were unlikely to approach the missions, Dennis' account shows us that some were not only willing to take the risk of offending their parents and destroying their patrilineally arranged marital opportunities, they had determined upon it. For Dennis, of course, these were the "women who wanted to be good," but from the point of view of Idumuje Ugboko elders, they must have seemed young hellions, bent on destroying proper gender relations along with carefully constructed networks of alliance and affinity. The picture of girls dragged screaming into the night was constructed by Dennis to woo potential CMS donors for a girls' training institution in western Igbo. Nonetheless, there remains in the account something of the horror and embarrassment that must have been felt by every participant in these evening dr
  • Although the majority of Igbo-speaking girls during this period were unlikely to approach the missions, Dennis' account shows us that some were not only willing to take the risk of offending their parents and destroying their patrilineally arranged marital opportunities, they had determined upon it. For Dennis, of course, these were the "women who wanted to be good," but from the point of view of Idumuje Ugboko elders, they must have seemed young hellions, bent on destroying proper gender relations along with carefully constructed networks of alliance and a
  • The children of Christian women had already proved to be the foundation of the Anglican church in the forty years since its inception in Igboland, and CMS missionaries were eager to maintain a hold on the imaginations of children to come through their mothers' examples of f
  • The CMS missionaries therefore had to respond to their own ambivalences about both the centrality of marriage to Christian culture (most of the women missionaries were unmarried while in the Niger Mission) and the need to establish a proper, liminal period of "youth" or "girlhood" for christianized women to prepare them for their duties as wives and helpmeets to Christian husbands. Older women were welcome as converts, but the missionaries were constantly disappointed at how little influence such women seemed to hold over their "heathen" husbands, at least in terms of evangelis
  • Missionized men who showed some interest in evangelism were, by the 1910s, often sent off to villages at some distance from mission centers like Onitsha in order to prepare the way for more professional missionaries or to demonstrate their own fitness for more evangelical responsibility. Their young, recently trained wives would either accompany them directly or be sent for after completing their course.27 Wives' immediate duties included assisting their husbands in setting up Bible studies as well as developing a mod
  • ujhistprof on 16 May 23
     
    not relevant to your topic because its W.Africa
kserobatse

Christian Missionaries in East Africa - ATIKA SCHOOL - 6 views

www.atikaschool.org/...an-missionaries-in-east-africa

kserobatse

shared by kserobatse on 16 Apr 23 - No Cached
  • Christian missions were organized efforts to spread the Christian faith for the purpose of extending religious teaching at home or abroad. Their coming of Christian missionaries to East Africa and Africa in general was based on a number of motives which were humanitarian, economic, political and social in nature. The Portuguese were the first to introduce Christianity to the east African coast in the 15th c. this attempt however had little success. By the 19th century, a number of missionary groups worked in East Africa and these included; The Church Missionary Society The Holy Ghost Fathers
  • Reasons for the coming of Christian missionaries in East Africa The missionaries had the ambition to spread Christianity to the people of East Africa. This would be through preaching and teaching the holy gospel so that many would get converted to Christianity. They wanted to fight against slave trade in East Africa. Earlier travelers like John Speke and James Grant, H.M. Stanley, Dr. David Livingstone and others had reported about the evils of slave trade in East Africa. They wanted to check on the spread of Islam in East Africa from the coast with intentions of converting many to Christianity. Some missionaries came because they had been invited by certain African chiefs, For example, Mutesa I of Buganda wrote a letter through H.M Stanley inviting missionaries to Buganda. They came to establish legitimate trade in East Africa. They, for instance wanted to trade in items like glass, cloths, etc. as Dr. Livingstone told Cambridge University students, “I go back to Africa to make an open pass f
    • ceborh
      ceborh on 26 Apr 23
       
      these are some of the reasons for the coming of christianity
  • sa5mlea7 on 16 Apr 23
     
    Christian Missionaries in East Africa, Reasons for the coming of Christian missionaries in East Africa, Activities, Reasons for the success of missionary work in East Africa
cheese_thabiso

41970980.pdf - 1 views

Thabiso Ntombela

shared by cheese_thabiso on 26 Apr 23 - No Cached
  • against Islam. In this latter endeavour they sought firstly to find a sea route to the land of the Christian Emperor of Ethiopia,1 and secondly to convert to Christianity the non-Islamic peoples they might meet in the course of explorat
  • Such objectives were in turn integrated with the political and commercial interests of the Portuguese government by the consideration that a people converted to Christianity would in all ways be more open to their influence than would one with whom their contacts were confined solely
  • Misinterpretation of imperfect intelligence was from the beginning a notable characteristic of the Christian effort to convert Benin.
  • ...10 more annotations...
  • uese government had abandoned the Benin factory, are obscure. A genuine interest in Christianity cannot be wholly discounted, but there is little in the previous or subsequent history of Benin to suggest that it was the principal motive
  • . At the time the Oba was hard-pressed by rebels or foreign enemies,4 yet was unable to gain the advantage of the redoubtable European weapons because the Portuguese, from prudence and papal prohibitions on the sale of arms to non-Christians, had taken care that no arms should fall into the hands of the Binis. Both obsta-
  • cies could be overcome by conversion to Christianity.
  • Missionaries the King of Portugal readily promised and arranged that they should return to Benin with the envoys, taking with them all the necessar) vestments, altar furnishings and books.4 Arms he refused to send until the Oba should prove the sincerity of his professed inclination to Christianit
  • ...Therefore, with a very good will we send you the clergy that you have asked for; they bring with them all the things that are needed to instruct you and your people in the knowledge of our faith. And we trust in Our Lord that He will bestow His grace upon you, that you may confess it and be saved in it - for all the things of this world pass away and those of the other last for ever. We earnestly exhort you to receive the teachings of the Christian faith with that readiness we expect from a very good friend. For when we see that you have embraced the teachings of Christianity like a good and faithful Christian, there will be nothing in our realms with which we shall not be glad to favour you, whether it be arms or cannon and all other weapons of war for use against your enemies ; of such things we have a
  • great store, as Dom Jorge your ambassador will inform you. These things we are not sending you now, as he requested, because the law of God forbids it so long as you are....
  • , the Oba sent his own sou with those of some chiefs to be baptised and taught to read by the missionaries. Reading lessons - probably with catechisms in Portuguese - progressed very satisfactorily, according to Pires. The Ob i also gave orders that a church should be built in Benin City for the priests. Whether this was done is open to doubt, for although Benin tradition insists that Roman Catholic churches were built in the city, and even the sites are indicated with some precision,4 there is no documentary evidence for the existence of churches there
  • . Even if the mission reached Benin, it met with no recorded success. Nor for another twenty years did the Portuguese make any further attempt to convert the Oba and his people. Such Christian influence as persisted in Benin during this time was confined to a handful of Binis and slaves who had been converted while in the service of the Portug
  • sland. On their arrival e
  • 1538, they discovered that Christianity was not entirely extinct in Benin. GregorioLourenço was still alive. Also the Oba held captive a number of Christains, including some described as "kings", and one named Afonso Anes whom he employed to teach boys the art of read
motlolisi066

CHRISTIAN MISSIONS AND INDEPENDENT AFRICAN CHIEFDOMS IN SOUTH AFRICA IN THE 19TH CENTUR... - 1 views

Lebohang Motlolisi 222235011

shared by motlolisi066 on 22 May 23 - No Cached
  • Missionary activity amongst the Bantu-speaking people in South Africa started at the beginning of the 19th century. Today, according to census returns, 70%of the African population describe themselves as Christians. There was, however, a good deal of initial resistance to Christianisation on the part of independent African chiefs and their people. It is true that the chiefs generally welcomed missionaries; but this was because of their usefulness in such secular spheres as diplomacy and technology. Their religious and moral teachings necessarily involved an attack on African customs, and so were perceived as subversive of the social order and of chiefly authority. This, together with the missionaries' association with the British colonial authority, made conversion appear an act of disloyalty. A convert was seen as casting off his own people and throwing in his lot with the Whites. Consequently chiefs actively discouraged conversion. The converts the missionaries made tended to be the outcasts and misfits of tribal society. Missionaries, discouraged at the frustration of their work, became more and more inclined to the view that the overthrow of savage customs and of chiefly authority by the imposition of British rule was the necessary precondition for African acceptance of the gospel. And, indeed, as the independent power of chiefs was replaced by that of White magistrates, and as economic as well as political factors caused the disintegration of the traditional social structure, so it became easier for members of African societies to accept the new religion without seeming to be traitors to their own people. But converts found they were not accepted as equals by their White co-religionists. This, together with the continuing cultural distinctiveness of African Christians, has led in many cases to Christianity being embraced not simply as it was proffered but in a form adapted to African needs. This content downloaded from 154.117.167.42 on Wed, 26 Apr 2023 16:46:49 UTC All use subject to https://about.jstor.org/terms Stickynote
    • motlolisi066
      motlolisi066 on 22 May 23
       
      missionary in chiefdomsy,religion
  • COPE Missionary activity amongst the Bantu-speaking people in South Africa started at the beginning of the 19th century. Today, according to census returns, 70%of the African population describe themselves as Christians. There was, however, a good deal of initial resistance to Christianisation on the part of independent African chiefs and their people. It is true that the chiefs generally welcomed missionaries; but this was because of their usefulness in such secular spheres as diplomacy and technology. Their religious and moral teachings necessarily involved an attack on African customs, and so were perceived as subversive of the social order and of chiefly authority. This, together with the missionaries' association with the British colonial authority, made conversion appear an act of disloyalty. A convert was seen as casting off his own people and throwing in his lot with the Whites. Consequently chiefs actively discouraged conversion. The converts the missionaries made tended to be the outcasts and misfits of tribal society. Missionaries, discouraged at the frustration of their work, became more and more inclined to the view that the overthrow of savage customs and of chiefly authority by the imposition of British rule was the necessary precondition for African acceptance of the gospel. And, indeed, as the independent power of chiefs was replaced by that of White magistrates, and as economic as well as political factors caused the disintegration of the traditional social structure, so it became easier for members of African societies to accept the new religion without seeming to be traitors to their own people. But converts found they were not accepted as equals by their White co-religionists. This, together with the continuing cultural distinctiveness of African Christians, has led in many cases to Christianity being embraced not simply as it was proffered but in a form adapted to African needs. ********
    • motlolisi066
      motlolisi066 on 22 May 23
       
      In paragraph 1 colonialism had a negative effect on the work progress of African missionaries ,because white magistatres overpowered black people that were already in charge which made it hard for them to work or progress.
  • by R.L. COPE Missionary activity amongst the Bantu-speaking people in South Africa started at the beginning of the 19th century. Today, according to census returns, 70%of the African population describe themselves as Christians. There was, however, a good deal of initial resistance to Christianisation on the part of independent African chiefs and their people. It is true that the chiefs generally welcomed missionaries; but this was because of their usefulness in such secular spheres as diplomacy and technology. Their religious and moral teachings necessarily involved an attack on African customs, and so were perceived as subversive of the social order and of chiefly authority. This, together with the missionaries' association with the British colonial authority, made conversion appear an act of disloyalty. A convert was seen as casting off his own people and throwing in his lot with the Whites. Consequently chiefs actively discouraged conversion. The converts the missionaries made tended to be the outcasts and misfits of tribal society. Missionaries, discouraged at the frustration of their work, became more and more inclined to the view that the overthrow of savage customs and of chiefly authority by the imposition of British rule was the necessary precondition for African acceptance of the gospel. And, indeed, as the independent power of chiefs was replaced by that of White magistrates, and as economic as well as political factors caused the disintegration of the traditional social structure, so it became easier for members of African societies to accept the new religion without seeming to be traitors to their own people. But converts found they were not accepted as equals by their White co-religionists. This, together with the continuing cultural distinctiveness of African Christians, has led in many cases to Christianity being embraced not simply as it was proffered but in a form adapted to African needs.
  • ...2 more annotations...
  • CHRISTIAN
    • motlolisi066
      motlolisi066 on 22 May 23
       
      The Taung Child is among the most important early human fossils ever discovered. It was the first hominid to be discovered in Africa, a species later named Australopithecus africanus, supporting Charles Darwin's concepts that the closest living relatives of humans are the African apes.
  • s. The Gqunukhwebe
    • motlolisi066
      motlolisi066 on 22 May 23
       
      What is a Qgunukhwebe chief? Ama Gqunukhwebe is a chiefdom of the Xhosa Nation that was created under the reign of King Tshiwo (1670-1702) of amaXhosa who was a grandfather to Gcaleka and Rharhabe. It consisted mostly of the Khoi chiefdoms (Gonaqua, Hoengeniqua, Inqua and others) that had been displaced by colonists and became incorporated into the Xhosa nation.
  • motlolisi066 on 22 May 23
     
    Missionaries were an advantage for African people because it created oppurtunities for people to learn new skills and once they had those necessary skills like reading they could even use it for religious things for instance read bible versus and teach people how to read the bible .
Safiyya Shakeel

The London Missionary Society in South Africa: a retrospective sketch.pdf - 1 views

Safiyya Shakeel History2A 222112023

shared by Safiyya Shakeel on 25 Apr 23 - No Cached
  • commenced their labours, the Cape slaves were a mixed people, but chiefly captured from Madagascar and the south-east coast of Africa. There was also a Malay (Mohammedan) element, introduced into the country by those who were at once masters in the Indian Archipelago and at the Cape. As to South African races, the reader will please to note carefully that, philologically, there are only two families of natives in all South Africa—the Gariepine, or yellow and oblique-eyed people, and the Bantu people, who are of a more dusky hue. The Gariepine* family include the Hottentots, Namaquas, Korannas, and E * Gariep is a native name for the
    • Safiyya Shakeel
      Safiyya Shakeel on 25 Apr 23
       
      This introduction chapter of this document makes us aware of how unpopular the concept of Christianity was during the nineteenth century and that the majority being the white population was rather ignorant then open minded when it came to religion/worship.
  • read considerably, and had been enriched by the arrival, in 1688, of a number of French Huguenots—refugees from the oppression of Louis XIV.—the peculiar arrangements of the Dutch Company repressed the growth of the Colony, and imposed galling restraints upon the people. Indeed, the
    • Safiyya Shakeel
      Safiyya Shakeel on 25 Apr 23
       
      The people of South Africa were split into two native families at the time as mentioned on page 4, these families were known as the Gariepine and the Bantu people. The spread of Christianity was not easy, the majority (whites) rejected the idea of missionaries spreading the word of God and at this time banned any religious events or occurrences. Although later on the missions were reinstated and Christianity grew once more.
  • were never saleable. As to the condition of the slaves at the Cape in connection with Christianity, I shall quote the following sentences from Mr. Theal’s “ History of South Africa’ :— “According to the Dutch law no baptized person could be a slave, and this law, which was intended to raise Christian bondsmen to the position of free men effectually prevented the propagation of Christianity among them. The act of baptism being made equivalent to an act of manumission, it was to the owner’s interest to keep his slave in ignorance; and thus a law made to encourage Christianity actually prohibited it.” It is not easy for us now, either in Britain or in the Cape Colony,
    • Safiyya Shakeel
      Safiyya Shakeel on 25 Apr 23
       
      As much as slavery was on the radar so was serfdom during the nineteenth century. Christianity was used a form of liberation during this oppressive period therefore it was known that a baptized person could not be a slave and naturally the slave masters did not like this idea at all and sought to keep their slaves in ignorance, however Christianity grew daily, and the acceptance of Christian missionaries soon become inevitable.
na-gogana

CHRISTIAN MISSIONS IN AFRICA AND THEIR ROLES IN AFRICAN SOCIETIES - 8 views

NA Gogana

shared by na-gogana on 12 Apr 23 - No Cached
  • The third phase of the misionary movement in Africa, which started from the end of the eighteenth and continued throughout the nineteenth century, in twentieth-century Africa led to the dramatic expansion of Christianity called “the fourth great age of Christian expansion”. In their attempt to spread the Christian faith, win converts and transform African societies, Christian missions of all denominations opened schools and disseminated education. Scientifically very important was their pioneer work in African languages.
    • na-gogana
      na-gogana on 12 Apr 23
       
      The author Vihanova has written about the history of Christian missions and their roles in Africa.
  • Before 1800 the chief contact of sub-Saharan Africa with Europe was through the traffic in slaves for the New World. Increasing Western commercial penetration from the end of the eighteenth century and ultimate political dominance in Africa coincided with a massive Christian missionary enterprise
  • Before 1800 the chief contact of sub-Saharan Africa with Europe was through the traffic in slaves for the New World. Increasing Western commercial penetration from the end of the eighteenth century and ultimate political dominance in Africa coincided with a massive Christian missionary enterprise.
    • na-gogana
      na-gogana on 12 Apr 23
       
      The trace of the origin of Christianity in Africa.
  • ujhistprof on 16 May 23
     
    Not found, link broken.
makhoba

'A Truly Christian Village': The Farmerfield Mission as a Novel Turn in Methodist Evang... - 7 views

www.tandfonline.com/...02582470902859690

Luyanda Makhoba

shared by makhoba on 25 Apr 23 - No Cached
    • makhoba
      makhoba on 25 Apr 23
       
      the main aim was to use missions as the tool to overcome they challenges.
  • The history of Farmerfield is thus instructive in the larger analyses of the rise and demise of peasant communities, and of the contours of Christian evangelism in nineteenth-century South Africa. Farmerfield’s history elucidates how Christianity helped Africans of various ethnic backgrounds to redefine and rebuild their identities and communities destabilised by war, dispossession, and racial discrimination. As the locale of this mission, the Eastern Cape features prominently both as a hotbed of colonial warfare, and as a site of experimentation in improving the dire socio-economic conditions Africans faced on the colonial side of the border
  • Missionaries claimed access to special knowledge and, once they had secured access to land, they allocated land to mission residents and welcomed residents from all backgrounds. First informally and then legislatively, some missionaries went as far as to seek exemption from customary law for African Christians.22Mission stations thus became far more than religious havens set apart from a sea of heathenism; missionaries usurped so much chiefly power and authority that the colonial government warned
  • ...5 more annotations...
  • They viewed the mission station as a sacred island in a sea of heathenism and hoped that it would serve as a beacon for local communities. However, as long as allegiance to Christianity required a public renunciation of local cultural traditions, it remained too much of a risky proposition for most Africans. Thus early missions continued to attract social outcasts, economic refugees, and hundreds of others willing to try residence without any promise of conversion. This sea of heathenism had to be addressed on practical as well as spiritual fronts. Missionaries would have to make many social and cultural inroads in African societies before they could expect to generate among Africans a more mature engagement with Christianity.
  • Just as missionaries were willing to unite their spiritual message of Christianity with the goal of civilising Africans, so too were African congregants willing to point out that they could not maintain a proper spiritual state when they faced such material deprivation in the Eastern Cape.
  • to approximately 500 in 1849.29 The tenants brought cattle, sheep, goats and horses with them. With the fee raised to one pound ten shillings, each resident could run sixteen head of cattle on the estate; any number above that obliged the tenant to pay two pounds in rent while the possession of a wagon and oxen incurred an additional charge of ten shillings. The population was a diverse mix of people speaking in varied fluencies of Xhosa, Tswana, Dutch and English. ‘There was considerable difficulty at first in managing their affairs and in imparting religious instruction to such a diversified people, using a variety of languages,’ Shaw exclaimed of his new mission. As a result, the farm
  • Farmerfield was an even more dramatic departure from the trend of nominalism, a way to take the best lessons of the pioneer era and implement a new strategy to maintain African allegiance to Christianity. In many ways, Farmerfield’s origins, its residential blueprint, its locale, and its residents’ creative responses to the strictures and opportunities of mission Christianity guaranteed the mission an enduring place in the annals of Methodist history long after its lustre had gone
  • Although missionaries acknowledged the hardships and resistance they faced, the grand narrative of this era of pioneer missions explained and almost dismissed these challenges as the common trajectory of pioneer work
  • ujhistprof on 16 May 23
     
    Where is the PDF - this link only takes me to the front cover - not the article content.
karabo03

Livingstone's ideas of Christianity,commerce and civilization in Africa.pdf - 5 views

Karabo Klaas

shared by karabo03 on 24 Apr 23 - No Cached
  • David Livingstone is often misunderstood as being a conscious promoter of European colonization of Africa.
    • karabo03
      karabo03 on 24 Apr 23
       
      Argument that the article/Arthur is trying to address that David Livingstone wasn't just a explorer or a conscious promoter but a African missionary who had his way of developing what Christians believe in
  • He saw mission centres not only for strictly evangelization purposes, but encompassing the whole spectrum of human act
    • karabo03
      karabo03 on 24 Apr 23
       
      Unlike other missionaries David Livingstone saw the role of missionaries the other way
  • inhumane
  • ...10 more annotations...
  • Cambridge lectures of December 4th. and 5th., 1857
    • karabo03
      karabo03 on 24 Apr 23
       
      The Cambridge lectures of December 4th and 5th, 1857 a series of lectures delivered by David Livingstone at the University of Cambridge. In these lectures, Livingstone shared his experiences and observations from his travels in southern Africa, including his encounters with the local people and his efforts to spread Christianity and end the slave trade. The lectures were well-received and helped to raise awareness about Livingstone's work and the need for increased exploration and missionary efforts in Africa.
  • maxim
    • karabo03
      karabo03 on 24 Apr 23
       
      rules of conduct or fundamental principles
  • unnavigability
    • karabo03
      karabo03 on 24 Apr 23
       
      Pathless of a water way not being able to be sailed on by ships
  • stem
    • karabo03
      karabo03 on 24 Apr 23
       
      stop
  • Evangelical revival in Scotland and England, and missions abroad
    • karabo03
      karabo03 on 24 Apr 23
       
      Reading for interest about Livingstone early in Scotland
  • Livingstone's vocation as missionary
    • karabo03
      karabo03 on 24 Apr 23
       
      Another reading interest About Livingstone background as Christian MISSIONARY
  • Early experience inAfrica: the 'Bechuana' mission
    • karabo03
      karabo03 on 24 Apr 23
       
      Abstract about Livingstone early experience in Africa
  • Later experience inAfrica: missionary travels
    • karabo03
      karabo03 on 24 Apr 23
       
      Reading for his later experience in Africa
    • karabo03
      karabo03 on 24 Apr 23
       
      The article focuses/discuss David Livingstone's beliefs about Christianity, commerce, and civilization in Africa. It argues about how Livingstone is being misunderstood as just an explorer not a missionary. It also covers/addresses all Dr Livingstone's ideas about Africa as missionary, 'different from all other missionaries. David Livingstone as missionary different from others missionaries, He believed that Christianity was necessary for moral and spiritual improvement, commerce could promote economic development and end slavery, and Africans should adopt European ways of living. However, his ideas have been criticized for their paternalism and ethnocentrism. Note that this article doesn't only argue on how David Livingstone can be viewed as missionary but it also focus on the main topic question of "Christian Missionaries In Africa" on how Livingstone was Christian missionary and the roles he attributed in Africa
    • karabo03
      karabo03 on 24 Apr 23
       
      Article content : David Livingstone's beliefs about Christianity, commerce, and civilization in Africa(44-45) Evangelical revival in Scotland and England, and missions abroad(46-48) Livingstone's vocation as missionary(48-49) Early experience in Africa: the 'Bechuana' mission(52-49) Later experience in Africa: missionary travels(53-55) Conclusion(55)
na-gogana

CHRISTIAN MISSIONS AND INDEPENDENT AFRICAN CHIEFDOMS IN SOUTH AFRICA IN THE 19TH CENTUR... - 1 views

NA GOGANA

shared by na-gogana on 25 Apr 23 - No Cached
  • amongst the Bantu-speaking people in South Africa started at the beginning of th
    • na-gogana
      na-gogana on 25 Apr 23
       
      Black people were known as the Bantu speaking during the nineteen century.
  • Their religious and moral teachings necessarily involved an attack on African customs, and so were perceived as subversive of the social order and of chief
    • na-gogana
      na-gogana on 25 Apr 23
       
      The role of Christian missionaries was to teach the word of God to the Africans. Christianity was spread through royalty in African countries, in a way the royal families would have to practice Christianity so the followers can take their lead.
  • nce among them would bring. The teaching of the missionaries,
    • na-gogana
      na-gogana on 25 Apr 23
       
      The teachings of the missionaries shows the control the chiefs had on their kingdoms.
  • ...3 more annotations...
  • tion and Christianity. As the independent power of chiefs was repl
    • na-gogana
      na-gogana on 25 Apr 23
       
      Natives believed in ancestors before the perceived the practice of Christianity.
  • Missionary enough for them'}1 Missionaries were also welcome as trading intermediaries, for their medical skill in some cases, and for the new techniques they brought, such as irrigat
    • na-gogana
      na-gogana on 25 Apr 23
       
      Christian missionaries were teaching the word of God and teaching natives to read and write. The missionaries were also into trading their skills techniques
  • But t
    • na-gogana
      na-gogana on 25 Apr 23
       
      The Christianity religion was not accepted at first, as Africans believed in ancestors as the intermediaries between human beings
mlondi

Missionaries and the Standardisation of Vernacular Languages in Colonial Malawi, 1875-1... - 4 views

Mlondi Hlela History 2A

shared by mlondi on 24 Apr 23 - No Cached
  • In the 1920s, studies conducted by the LM, Blantyre Mission (BM), Universities’ Mission to Central Africa (UMCA) and DRCM missions were important in engendering an understanding of the relationships between language groups in Nyasaland
    • mlondi
      mlondi on 24 Apr 23
       
      Dorothy Tembo wrote about the mission including the Blantyre mission of which happened mostly in the Eastern Africa in a country of Malawi to spread dominance and convert people into adopting ideologies, beliefs and religion..
  • The vernacular Bible translation projects introduced by missionaries are an excellent example of these negotiations and are one of the lasting legacies of mission work in Africa. To a large extent, the success of mission work was depended upon missionaries’ willingness and ability to learn vernacular languages and to sympathise with African culture.
    • mlondi
      mlondi on 25 Apr 23
       
      the spread of Christianity was depended on missionaries that were able to interact with people to properly communicate of which was vital in spreading the religion in a language people understood.
  • Another effect of translation work on African traditional societies can be observed in the missionaries’ attempt at homogenising African languages and culture.
    • mlondi
      mlondi on 25 Apr 23
       
      Missionaries attempted to spread Christianity but did not violate the cultures that people already held.
  • ...5 more annotations...
  • The first meeting of the translation committee was held in May 1900, attended by representatives from the BM, LM, DRCM and ZIM. 43 Conspicuously missing from the list of representatives was the UMCA, who refused to be party to the translation board.
    • mlondi
      mlondi on 25 Apr 23
       
      the Blantyre missions was one of the representatives that fostered for the spread of Christianity and aimed at initiating projects that will uplift the lives of indigenous people.
  • It is also important to note that the language arising out of interactions between Christianity and vernacular language would be a ‘rich and noble language’, highlighting the belief that that the vernacular languages were inadequate. Most certainly, missionaries believed that the association with Europeans and reducing the languages into its written forms would ‘improve’ the vernacular languages and make them suitable for mission work.
    • mlondi
      mlondi on 25 Apr 23
       
      missionaries used Christianity to form a bond withy native languages and thus come out with a common language that would beneif6t everyone.
  • Eventually, Yao, Tumbuka, Nyanja and Tonga became associated with specific missions, and because the missions served distinct regions, these languages gradually became common languages for their respective regions. Tumbuka language was associated with northern Malawi and LM, Chewa/Nyanja was associated with the central region and the DRCM and Chewa/Nyanja and Yao became associated with the southern region and the BM. Despite this, usage of Chewa/Nyanja Bible was common across all regions.
    • mlondi
      mlondi on 25 Apr 23
       
      Blantyre mission was associated with Malawi so therefore in that region that shared common languages of which allowed Christianity to spread throughout Africa.
  • They understood that their common language project necessarily cut out the older generations from salvation. Most young people learned Nyanja or Tumbuka at mission schools and did not face difficulties attending church and related mission activities.
    • mlondi
      mlondi on 25 Apr 23
       
      the mission helped people to learn and be able to develop individually through Christianity missions in schools.
  • 1 In the 1950s and 1960s mission educated Africans were influential in African resistance movements leading to the decolonisation of Malawi.
    • mlondi
      mlondi on 25 Apr 23
       
      missions of Christianity allowed people to develop their own sense of belonging and identify thus oppressing colonial rule.
nkosithand

Missions and Missionaries - Document - Gale eBooks - 2 views

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

European and African Interaction from the 15th century through 18th

shared by nkosithand on 25 Apr 23 - No Cached
  • Beginning in the early 1400s, European explorers carried European culture, including Christianity, to the farthest points on the globe. The primary motives for these voyages of discovery were financial profit and the creation of large empires. The church saw the voyages as an opportunity to bring Christianity to new converts in distant lands. Thus, priests and monks often accompanied explorers and conquerors as they sailed to America, Africa, and Asia.
    • nkosithand
      nkosithand on 02 May 23
       
      The Europeans when they discovered Africa, they introduced religion of Christianity in countries like Egypt in Africa, the course of doing this was to get financial profit and create large empires.
  • Despite the acceptance of Christianity in Kongo and a few other African kingdoms, the popularity of the faith eventually declined in many of those states. Local peoples went back to their traditional beliefs and abandoned Christianity, which survived only among foreigners and their agents and slaves. By the 1800s, Christianity had vanished almost without a trace in many places.
    • nkosithand
      nkosithand on 02 May 23
       
      After people accepted the Christianity in Kongo, they changed their mind and go back to their traditional beliefs as they believed that the, Christianity came with the explorers as they wanted to their profit while they were busy with religion.
na-gogana

Christian Missionaries In East Africa  - 5 views

revisionug.com/...nmissionaries-in-east-africa-2

NA GOGANA

shared by na-gogana on 25 Apr 23 - No Cached
  • Missionaries wanted to abolish slave trade and Slavery in East Africa because they considered it to be inhuman.
    • na-gogana
      na-gogana on 25 Apr 23
       
      Christian missionaries viewed slavery as brutal and inhuman as Africans who were slaves were used as prostitution, war captives and military slavery.
  • promote Western Education in order to civilize the backward Africans.
    • na-gogana
      na-gogana on 25 Apr 23
       
      Give Africans knowledge and teach them new skills.
  • Language barrier i.e. East Africa had many tribes and each had its own language therefore forcing missionaries to rely on interpreters.
    • na-gogana
      na-gogana on 25 Apr 23
       
      Christian missionaries and Africans spoke different languages and missionaries had to rely on interpreters to communicate with Africans.
  • ...5 more annotations...
  • The missionaries converted many people to Christianity and up to today the majority of the East Africans are Christians
    • na-gogana
      na-gogana on 25 Apr 23
       
      Missionaries worked on teaching people the word of God, in order to influence Africans to become Christians.
  • Missionaries built several schools in Uganda to increase literacy
    • na-gogana
      na-gogana on 25 Apr 23
       
      To educate the children and to provide basic education.
  • Churches were built wherever missionaries went and traditional shrines were destroyed
    • na-gogana
      na-gogana on 25 Apr 23
       
      Churches were built in order the spread Christianity
  • Missionaries also created employment opportunities as many Africans who were trained as nurses, teachers, interpreters or translators and clergymen.
    • na-gogana
      na-gogana on 25 Apr 23
       
      Africans were provided with skills that resulted to employment.
  • Missionaries also introduced new styles of dressing, dancing, eating, Marriage and burial which were all to be conducted religiously. 
    • na-gogana
      na-gogana on 25 Apr 23
       
      Dressing styles were introduced to show how theist (People who believe in the existence of God) should wear.
  • na-gogana on 26 Apr 23
     
    This source is from the web.
masindi0906

Abyssinia.pdf - 2 views

Sindisiwe Gumede 220072035 History 2A

shared by masindi0906 on 22 Apr 23 - No Cached
  • As for Thcodorc himself, liis real nanic was Cnrsai. TTc lvas born in Runra, oiic of tlic westcnimost provinces of Alpsinin, son of :t man of 110 cmincncc or wcnltlt, though claiming liiicnl clcsccnt from Xcnilcli, tlic traditional son of Solomon tlic Grcat, and JInqucdn, the lovely Queen of Slicba.
    • masindi0906
      masindi0906 on 22 Apr 23
       
      He was born in Kuara, one of the most western provinces of Abyssinia, the son of a commoner who claimed descent from Maqueda, the beautiful Queen of Sheba, and Menelik, the traditional son of Solomon the Great.
  • In February, 18jS, Iic WIS crowned Tlicodoros, King of Rings, Emperor of Ethiopia, by tlic liaiid of tlie Coptic Bishop of Abyssinia.
    • masindi0906
      masindi0906 on 22 Apr 23
       
      He received the title Theodoros, King of Kings, Emperor of Ethiopia, from the Coptic Bishop of Abyssinia in February 1855.
  • The Abyssininns arc n mixed race. The .word Abyssinia is probably derired from their native name ITnbash, which, I believe, in the Giz, 01- aricicnt Etliiopic language, means n mixture.
    • masindi0906
      masindi0906 on 22 Apr 23
       
      They are a mixed race, the Abyssinians. The word Abyssinia is most likely derived from their native name, Habash, which, according to my understanding, in the Giz language, an early form of Ethiopian, implies a combination.
  • ...4 more annotations...
  • Thc professed religion of h’orthern Abyssinia is Christianity. There arc n few BIoliamniedans and Falashas, or Jews. Abyssinian Cliristi- anity is, howeyer, among the people generallj-, merely tlie Jcwisli religion, with n few Christian nanies and forms superadded.
    • masindi0906
      masindi0906 on 22 Apr 23
       
      Northern Abyssinia is predominantly Jewish, with few Christianity names.
  • In slaying their cattlc, too, the beast must be thrown down, with its liead turned to Jerusalem, and its throat cut while the Christian words, ‘‘ in the iiamc of the Father, and of the Son, and of tlic IIoly Ghost,” are pronounced.
    • masindi0906
      masindi0906 on 22 Apr 23
       
      The beast must be killed in the name of the Father, Son, and Holy Ghost.
  • It iiiust bo understood that, with tlic exception of n fom stone churclics, built by the carly Portn- giicsc, as at Asurn, the teinples of Abyssinia arc merely round huts, divided as I have mentioned, and covcrcd by a conical roof of thatch, distingnisliablc only from the ordinary dwllings by being rather larger, somewhat more neatly made, and often surmounted by n quaintly fashioned iron cross, ,sometimes ornamented with ostrich eggs.
    • masindi0906
      masindi0906 on 22 Apr 23
       
      It must be understood that, with the exception of a few stone churches constructed by the early Portuguese, such as those in Axum, the temples of Abyssinia are merely circular huts divided as I have mentioned and covered by a conical thatch roof, distinguishable from the ordinary dwellings only by being somewhat larger, somewhat more neatly made, and frequently surmounted by an oddly fashioned iron cross, occasionally embellished with ostrich eggs.
  • Tlic Christian element in Abyssinian Cliristianity is chiefly to be traced among tlic Cliurchmcn, in their extraordinary fondness for scliisms and theological clisputings, and among all classes, in the number- less saints, whose names are continually in tho mouths of tlie people.
    • masindi0906
      masindi0906 on 22 Apr 23
       
      The Christian component of Abyssinian Christianity can mostly be found among Churchmen, who have a remarkable penchant for schisms and theological disagreements, and among all classes, who are inspired by the countless saints whose names are constantly spoken in conversation.
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