Contents contributed and discussions participated by andile_mkhwanazi - University of Johannesburg History 2A 2023

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Anglicans and Islam in East Africa: The Diocese of Zanzibar and the Universities' Missi... - 11 views

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he first mission, sent out in 1860 and led by BishopCharles Mackenzie, went to Lake Nyasa, but malaria took its toll. Mackenzie’s successor, BishopWilliam Tozer, established a base on Zanzibar in 1864. The mission extended its work toNyasaland (Malawi), Portuguese East Africa (Mozambique) and Northern Rhodesia (Zambia).The UMCA joined with the Society for the Propagation of the Gospel in 1965 to form theUnited Society for the Propagation of the Gospel
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The Diocese of Zanzibar originally covered parts of three separate colonies: the entire coast ofTanganyika-mandated territory, formerly German East Africa; the Zanzibar protectorate; and thenorthern part of Portuguese East Africa. This study focuses mainly on the area covered by theDiocese of Zanzibar following the division of the Diocese of Masasi from the northern sectionin 1926.
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By the late 1950s the dioceses in Tanganyika, Zanzibar and Kenya were preparing to become theProvince of East Africa. This was inaugurated in 1960, with Leonard Beecher as the firstarchbishop, bringing four UMCA dioceses together with CMS dioceses in Tanganyika andKenya.
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Islam has been present on the coast of East Africa, through the presence of traders, from within afew years of Muhammad’s death. Christianity arrived with Vasco da Gama in the fifteenthcentury, but it was not until the middle of the nineteenth century that there was a sustainedChristian missionary presence, beginning with the arrival of the Church Missionary Society(CMS) in 1844, followed by the Universities’Mission to Central Africa (UMCA)1in 1864,together with Catholic missionary orders and Protestant missions. Initially these missions camewith the twin imperatives of evangelization and to combat the slave trade
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he CMS maintained a presence around Mombasa from 1844, with a small number ofmissionaries
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Further Correspondence Respecting East Africa - Document - Nineteenth Century Collectio... - 4 views

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additional article from j-stor.pdf - 4 views

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The beginnings of European political penetration may thus clearly be discerned, but European commercial penetration was almost non-existent-there was only one merchant in Kirk's list -and, in the main, this phase of the opening up of East Central Africa was in the hands of the missionaries
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By 1878, then, the sultan, with Kirk as his right-hand man, was making a serious and partially successful effort to transform his dominions, not only in the island of Zanzibar itself but all along the coast, into something resembling a modern state. It was just at this time that the L.M.S. mission was beginning to establish itself at Ujiji. And although Ujiji was far away in the interior, it was within what might appropriately be called the Zanzibar sphere of influenc
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he early experiences of the missionaries at Ujiji throw an interesting light upon the character of that settlement and the way in which the Arab settlers regarded the sultan whom they acknowledged as 'Seyyid', or lord. The missionaries, as was usual with European travellers in East Africa, carried letters from the sultan recommending them to those of his dutiful subjects whom they might meet, and, thus equipped, they were assured of cour- tesy and a gratifying display of friendline
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But the Ujiji Arabs - ere not content to waste a year of the mission's time in a manner highly lucrative to themselves. At first, indeed, it did seem that the plain language of the letters sent by the sultan and Kirk had ended their resistance, for they allowed the missionaries to purchase a building-site, some distance from the town, from an independent chief and his counc
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lly ended until slavery itself was abolished in Zanzibar in I897. Indeed, the L.M.S. missionary at Urambo reported in 1886 that in Zanzibar 'the slave-market is almost as open and well- known as the fruit, for you can get up-country, through letters, regular quotations of the Zanzibar price of rice, millet, slaves, oil, etc., etc... .'4 Kirk's own reports show that in I879, when the preventive measures had reached their maximum efficiency, the number of slaves liberated by the British navy off the east coast was 73
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(13) The Missionaries Who Invaded Africa | The Christians | Our History - YouTube - 0 views

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Mission in East Africa.pdf - 2 views

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With the development of local Churches in the East African coun tries (specifically Kenya, Tanzania and Uganda), with the ending of the Hus commissionis \ by which a territory was put into the care of a missionary congregation, and with searching questions being asked about the specific nature of missionary activity, mission today, in East Africa as elsewhere, has to be placed in a completely new context. A group of novices in a missionary congregation recently
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Slavery was the most grievous wound in East African society when the missionary pioneers arrived 140 years ago: Livingstone,- Krapf and Rebmann, P?re Horner. What seems to us a very modern ques
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he role of missionaries in this strong and coherent local Church is one that presents opportunities and problems. One of the most painful problems is this: does the presence of missionaries inhibit the local Church and prevent it from discovering its own identity? The call for a 'moratorium', made by the All Africa Conference of Churches, most strongly at the 1975 Lusaka assembly ('Stop overseas aid. Period. Forever'), challenges missionaries to examine their consciences. Local Churches struggling for self-reliance add a new dimension to missionary work. To examine this and other issues we need to look at the fundamental theological questions that underlie them.
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Christian anthropology, it may be suggested, we have moved from an idea of mission as saving souls through one of mission as planting the Church to one of mission as a privileged expression of the mystery of God and the mystery of humanity. The two have a
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he basic element here is revelation theology. In the recent past, the Church was seen as the place of light and truth in a dark and sinful world; now the Church is seen as 'sacramentum mundV, the sign of salvation in God's world. A theology of creation provides the basis for a more 'open' attitude to God's action in non-Christian religions and in the various cultures of the world. The parochial view of revelation held by the earlier mission effort made it quick to identify as superstitious, evil and even satanic whatever seemed strange and unfamiliar in African cult
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christian missionaries in africa - Google Search - 8 views

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