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andiswamntungwa

The Black Atlantic Missionary Movement and Africa, 1780s-1920s.pdf - 0 views

Andiswa Mntungwa History 2A

shared by andiswamntungwa on 27 Apr 23 - No Cached
  • A recurring theme in Adrian Hastings's magisterial study of the church in Africa is the central role of Africans in the evangelisation of the Continent. His account also embraces Africans of the diaspora, that 'black, Protestant, English-speaking world which had grown up in the course of the eighteenth century on both sides of the Atlantic in the wake of the slave
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      The importance of Africans in the evangelization of the Continent is a constant issue in Adrian Hastings' magisterial study of the church in Africa. His narrative includes Africans of the diaspora as well, those people who grew up in the black, Protestant, and English-speaking communities on both sides of the Atlantic throughout the eighteenth century as a result of the slave trade.
  • African Americans constituted a small but visually significant element in the modern Protestant missionary movement. They are generally ignored in the standard literature and mission histories. This is not surprising as it is only relatively recently that black people, certainly outside the Americas, have begun to be noticed by histo
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      A small but visually significant portion of the modern Protestant missionary activity was made up of African Americans. In the mainstream literature and mission histories, they are typically neglected. This is not surprising given how lately historians have started to pay attention to black people, at least outside of the Americas.
  • The trans-Atlantic traffic was in both directions as African proteges of white and African American missionaries were sent to study in America, invariably travelling via Britain. John Chilembwe, who raised a revolt against the British in Nyasaland in 1915, is a notable example. Sponsored by Joseph Booth, a white missionary, in 1897 he went to study in the United States and probably spent a short time in Britain. When he returned home in 1900 to found the Industrial Providence
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      As African disciples of white and African American missionaries were sent to study in America, they frequently traveled via Britain, causing trans-Atlantic trade in both directions. A noteworthy example is John Chilembwe, who instigated an insurrection against the British in Nyasaland in 1915. He traveled to study in the United States in 1897 under the sponsorship of a white missionary named Joseph Booth, and it's likely that he briefly visited Britain.In 1900, upon his return home, he established the Industrial Providence
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  • . There was social and racial tension on the ships that carried West Indians and whites across the Atlantic; the long voyage with poor food and confined conditions raised tempers; whites accused blacks of being 'puffed up' while Jamaicans were highly sensitive to real and imagined slights.
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      . On the ships that transported West Indians and Europeans over the Atlantic, there was social and racial friction; the lengthy voyage, limited food, and cramped conditions roused tempers; whites accused blacks of being "puffed up," while Jamaicans were extremely sensitive to both real and imagined slights.
  • As early as the 1770s, Dr Samuel Hopkins, Congregational minister of Newport, Rhode Island, and an opponent of slavery, proposed sending African Americans to Africa as missionaries. A local African fund was created by the Missionary Society of Rhode Island, and two blacks, one a slave, the other free since birth, but both with a knowledge of a 'Guinea language', were sent to Princeton to study theolog
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      Dr. Samuel Hopkins, a Congregational minister in Newport, Rhode Island, who opposed slavery, suggested deploying African Americans to Africa as missionaries as early as the 1770s. The Missionary Society of Rhode Island established an African fund, and two black people-one a slave and the other free since birth-who both knew the "Guinea language"-were sent to Princeton to study theology.
  • eoples of African descent, but from the outset also to West Africa.20 Africa was the persistent geographical focus of African American missionary thought throughout the nineteenth century. The Second Great Awakening stirred black Christians to a strong belief in the vital purpose of evangelism, and in this Africa had a special significance. The belief in 'providential design' and 'race redemption' was a recurring theme and had a two-fold meaning. By engaging in mission activity, African Americans would not only fulfil the Christian command to preach the Gospel, but also prove their worth to the doubtful white constituency that largely paid to send them to Africa. The idea that God's providential hand had been at work in African slavery was also embraced by some whites
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      people with African ancestry, but also from the beginning to West Africa.Throughout the nineteenth century, African American missionaries' persistent geographic focus was Africa. African nations held a special place in black Christians' understanding of the importance of evangelism as a result of the Second Great Awakening. The idea of "providential design" and "race redemption" recurred frequently and had a dual significance. African Americans would be fulfilling the Christian mandate to proclaim the gospel by participating in mission work, and they would also be demonstrating their value to the skeptic white constituency that mostly funded their trip to Africa. Some whites also adopted the notion that God's benevolent hand had been at work in African slavery.
  • 53 The outcome was that Southern Black Baptists organised the Baptist Foreign Mission Convention, in Montgomery, Alabama, in 1880, although the body represented regional rather than denominational interests. Fifteen years later a degree of black denominational unity was achieved with the creation of the National Baptist Convention (NBC)
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      The Baptist Foreign Mission Convention was eventually established by Southern Black Baptists in Montgomery, Alabama, in 1880, even though the organization served to further regional as opposed to religious concerns. With the establishment of the National Baptist Convention (NBC) fifteen years later, a certain level of black denominational unity was attained.
  • Both the white-led and the African American churches placed considerable emphasis on training men and women for African mission. A later vision of the African American missions was to bring Africans to the United States for education in their new schools and
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      Training men and women for African missions was a priority for both African American and white-led congregations. A different goal of the African American missions was to invite Africans to the country to attend their new schools and receive an education.
  • Missionary Association sponsored The World's Congress on Africa in conjunction with the Chicago World's Fair in August 1893. A further Congress on Africa was held in Atlanta in late 1895 with 'discussions centred around the industrial, intellectual, moral and spiritual "progress" of Afric
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      The World's Congress on Africa was hosted by the Missionary Association in August 1893 in connection with the Chicago World's Fair. The industrial, intellectual, moral, and spiritual "progress" of Africa was the focus of talks at a subsequent Congress on Africa convened in Atlanta in late 1895.
  • n American responses to European colonial rule in Africa were divided. Most black missionaries, predictably, viewed Africa through Western eyes and saw the imposition of European rule as helpful in extending Christianity in the Continent. But there were also black missionary critics of colonialism and particularly of specific colonial rulers. The atrocities carried out by the Congo Free State were publicised by William Sheppard and Henry P. Hawkins, and their white colleague Samuel Lapsley, all of whom worked for the Southern Presbyterians. This led to Sheppard being prosecuted by the Free State authorities.78
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      There were many American responses to European colonial rule in Africa. Predictably, the majority of black missionaries regarded Africa through Western eyes and believed that imposing European control would assist spread Christianity throughout the Continent. However, there were also black mis-sionaries who opposed colonialism in general and particular colonial masters in particular.William Sheppard, Henry P. Hawkins, and their white colleague Samuel Lapsley, who all worked for the Southern Presbyterians, made the atrocities committed by the Congo Free State public.Sheppard was ultimately charged by the Free State authorities as a result.
  • difficulties in the way of, the sending of American Negroes to Africa'.85 A guarded and cautious recommendation by the conference offered to support African American missionaries that were sent to Africa provided they went under the auspices of 'responsible societies of recognized and well-established standing'.86 It was hardly the ringing endorsement that African American delegates had hoped for. However, it was the most that white international mission agencies were prepared to offer. They too had deep suspicions about certain African American activities in colonial Africa. The result was that in the interwar years the number of African American missionaries in Africa steadily decline
    • andiswamntungwa
      andiswamntungwa on 27 Apr 23
       
      There are obstacles in the way of transferring American Negroes to Africa.African American missionaries were encouraged to go to Africa with the backing of "responsible societies of recognized and well-established standing," according to the conference's guarded and circumspect proposal.The ringing endorsement that African American delegates had hoped for was far from being received.It was, however, the maximum that white foreign mission organizations were willing to provide. They had the same strong skepticism over specific African-American actions in colonial Africa. As a result, there were increasingly fewer African American missionaries in Africa throughout the interwar period.
moputit

Black Explorers of Africa Pioneers in Pan-African Identity.pdf - 1 views

'Tshenolo Moputi'

shared by moputit on 26 Apr 23 - No Cached
  • One can read of African exploration and come away with the impression that blacks who served in the exploring parties were rarely more than porters- perhaps a few served as "native guides" or interpreters. The facts surrounding several of the more important black explorers show that not only did they open new territories and contribute well-written accounts to the growing body of information and literature about Africe circulating in the Western World, but that as blacks, their motives and concerns were entirely different from those of white explorers, providing elements of a growing sense of African nationalism and panAfrican iden
    • moputit
      moputit on 26 Apr 23
       
      Explorers such as Mungo Park and Hendrich Barth helped enlighten Europeans from the indoctrination they had about African literature
  • or. The explorers to be discussed here are Samuel Crowther, who was involved in expeditions to the interior of Nigeria in 1841 , 1854 and 1857; Martin Delany and Robert Campbell, who in 1859-1860, under the guidance of Crowther, examined possible sites for a settlement of black Americans in Niger
    • moputit
      moputit on 26 Apr 23
       
      Black explorers who were slaves such as Samuel Crowther, despite his circumstances, were literate and thus published narratives of expeditions.
  • young Liberian surveyor, a graduate of Liberia College, Benjamin Anderson who had just completed a two-year appointment as Secretary of the Treasury, was commissioned to conduct an exploration of the interior in the highlands of the St. Pauls River with the objective of reaching Musardu, a Mohammedan city occupied by the Western Mandingoes.
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
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  • 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
nkosithand

Sir Samuel White Baker - Document - Gale eBooks - 2 views

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

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

shared by nkosithand on 24 Apr 23 - No Cached
  • Traveling up the Nile to Berber, Baker spent a year wandering along the Atbara River and the Blue Nile, hunting and learning Arabic before returning to Khartoum, from which he and his wife launched an expedition up the White Nile in December 1862. Arriving at Gondokoro, the Bakers met the British explorers John Hanning Speke and James Augustus Grant, who had reached Lake Victoria and the Nile from the East African coast. In 1863-1864 Baker and his wife discovered and explored the eastern shore of Lake Albert, visited Kamrasi, the ruler of Bunyoro, and after many delays returned to London, where Baker wrote an extremely popular book about his explorations and the horrors of the Sudanese slave trade. In the spring of 1869 Baker was approached by Ismail, the khedive of Egypt, to lead an Egyptian expedition to the Upper Nile to extend Egyptian control to Lake Victoria, to claim the territory for Egypt, and to end the slave trade. Baker was consequently appointed governor general of Equatoria Province and sailed up the Nile with a large expedition of 1200 troops, the most expensive expedition to penetrate Africa.
    • nkosithand
      nkosithand on 02 May 23
       
      Baker traveled up the Nile to Berber for a year, hunting and learning Arabic between the Atbara River and the Blue Nile before returning to Khartoum, from which he and his wife undertook an excursion up the White Nile in December 1862. The Bakers encountered the British explorers John Hanning Speke and James Augustus Grant at Gondokoro, who had reached Lake Victoria and the Nile from the East African coast. Baker and his wife located and explored the eastern bank of Lake Albert in 1863-1864, paid a visit to Kamrasi, the monarch of Bunyoro, and returned to London after many delays, where Baker wrote an extraordinarily successful book about his discoveries and the horrors of the Sudanese slave trade
  • nkosithand on 24 Apr 23
     
    THE ENGLISH EXPLORER WHO EXPLORED UPPER NALE
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