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Blantyre Mission stephen green.pdf - 1 views

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Simphiwe Nhlangoti

shared by nhlangotisn on 29 Apr 23 - No Cached
  • 6 THE NYASALAND JOURNAL BLANTYRE MISSION By Rev. Stephen Green T was appropriate that the Scottish missionaries who came to the Shire Highlands in 1876 should call their settlement Blantyre, the name of David Livingstone's birthplace in Lanarkshire. For Scotland had some three years before been deeply moved by the story of Livingstone's death at Ilala and of the devotion of his African friends who carried his body to the coast that it might be brought home to lie in Westminster Abbey. Livingstone had spoken with enthusiasm
    • nhlangotisn
      nhlangotisn on 29 Apr 23
       
      Livingstone - refers to David Livingstone, a Scottish missionary and explorer who passed through the Shire Highlands in 1859 and spoke highly of the area for missionary settlement. Blantyre - the name of the settlement founded by Scottish missionaries in the Shire Highlands in 1876. The name comes from Livingstone's birthplace in Lanarkshire, Scotland. Church of Scotland - refers to the Presbyterian denomination of Christianity that sent the Scottish missionaries to the Shire Highlands. The Free Church of Scotland had already sent pioneers to Livingstonia Mission in 1875. Henry Henderson - the missionary sent by the Church of Scotland to find a suitable site near Lake Malawi for a new mission, but who eventually settled on the Shire Highlands. Magomero - the site of the Universities' Mission, which had been founded in response to Livingstone's challenge and appeal fifteen years prior. Medical officer - Dr. T. T. Macklin, who accompanied the mission party from Scotland to the Shire Highlands in 1876 and was handed leadership of the mission upon arrival. Artisan missionaries - refers to the five skilled tradesmen who accompanied the mission party from Scotland and were tasked with construction and manual work for the mission. Challenge - the mission to continue the work that Livingstone had begun in the area, as he had spoken highly of the Shire Highlands as a suitable location for missionary settlement
  • Henderson left them encamped by the Shire while he went up to make preparations for their arrival. He found at the place of his choice half-ruined huts, the owners of which had fled to the hills to escape a raid of the Angoni. Some of these he repaired sufficiently to be of service as temporary shelter, and then returned to lead his colleagues to their destination. It was reached by them on the 23rd. October,
    • nhlangotisn
      nhlangotisn on 29 Apr 23
       
      On October 23rd, 1936, Sir Harold Kittermaster unveiled a memorial tablet set in a cairn of stones on the spot where the fig tree had stood. The cairn is made up of sixty stones, each one bearing the name of one of the congregations of the Presbytery of Blantyre, which at that date numbered sixty. Henderson repaired half-ruined huts at the chosen site and returned to lead his colleagues to their destination. They arrived at Blantyre on October 23rd, and encamped under a large fig tree. Dr. Macklin took over the leadership of the mission after Henderson handed it over to him, and he began making friends with neighbouring chiefs and headmen. African helpers were instructed in various kinds of manual work, and a school was opened. Sons of the Makololo chiefs down on the River attended the school as boarders, and they brought slaves with them to wait upon them, which Dr. Clement Scott promptly stopped. Refugee slaves sought asylum at the mission and were received and assured of protection, which led to bitter hostility to the mission on the part of chiefs who had a direct interest in the slave trade. The original pioneer band contained no ordained missionary, and one was not appointed until 1878. Dr. Laws and Dr. Stewart came from Livingstonia for temporary duty as Head of the Mission, and Mr. James Stewart, a civil engineer, was also lent for a time from Livingstonia, and his services were of great value in the laying out of the station and the garden.
  • THE NYASALAND JOURNAL The first minister to be appointed to Blantyre was the Reverend Duff Macdonald, afterwards Minister of South Dalziel, Mother well. In a remarkably short time he acquired a good knowledge of Yao and produced Yao schoolbooks and translations. He also made a special study of local customs and folklore, and his book Africana is still a leading authority.
    • nhlangotisn
      nhlangotisn on 29 Apr 23
       
      he paragraph describes the establishment of the Blantyre settlement by Scottish missionaries in Nyasaland (now Malawi) and the challenges they faced. The first minister appointed was Reverend Duff Macdonald, who quickly gained knowledge of the local language (Yao) and customs, producing schoolbooks and translations. Mission work also began at Zomba, but was later abandoned for Domasi station. The missionaries faced hostility from some local chiefs due to their anti-slavery policy and their need to exercise civil jurisdiction over Africans. The inexperience of the missionaries led to the adoption of measures inconsistent with Christian aims, and some in Scotland advised withdrawal. However, the Head of the Mission and two others were recalled, and a new minister, David Clement Ruffelle Scott, was sent out. Scott was a versatile man with qualities of leadership who re-organized the Mission's work. He designed Blantyre Church and produced an encyclopedic dictionary of the Mang'anja language, widely known as Scott's Dictionary. Under his leadership, the Mission compensated slave owners who established claims to slaves in sanctuary at the Mission, and formed friendly relations with chiefs.
  • ...3 more annotations...
  • sister of Dr. John Bowie, had also contracted it. On his way, through torrential rains and across rivers in flood, he received the news that Mrs. Henderson was dead and Dr. Bowie, who had sucked the tracheotomy tube in a desperate effort to save the child's life, was down with diphtheria. All that Affleck Scott and Dr. Henry Scott, who had come from Domasi, could do was of no avail, and Bowie also died. Very soon after, Henry Henderson on his way home with Mrs. Bowie and Mrs. Clement Scott (another sister of Dr. Bowie) died at Q
    • nhlangotisn
      nhlangotisn on 29 Apr 23
       
      The paragraph discusses the history of the Scottish Presbyterian mission in Nyasaland (now Malawi) during the late 19th century. The mission aimed to spread Christianity to the local population while also attempting to curb the practice of slavery. The text describes several missionaries who played important roles in this effort, including Robert Cleland, Clement Scott, and William Affleck Scott. The paragraph begins by recounting an event in which Scott and Henderson attempted to persuade the Angoni chiefs to cease raiding the Shire Highlands, which was successful in preventing future attacks. The narrative then shifts to describe the establishment of a sub-station at Chiradzulu and the difficulties encountered by Cleland when attempting to found a new station at Mlanje. The paragraph notes that Cleland passed away from illness before he could fully establish the new station. The text then describes the efforts of William Affleck Scott, who joined the mission in 1889 and devoted himself wholeheartedly to spreading the Gospel. Although he did not achieve his ambition of founding a station in Angoniland, he served at several locations in Nyasaland and also participated in expeditions to Portuguese East Africa. The paragraph ends with a tragic account of Henry Henderson's family members succumbing to diphtheria while on their way back to Blantyre, with Affleck Scott and Henry Scott unable to save them despite their efforts
  • he vernacular. The development of Zomba as a mission station had the natural effect of detracting from the importance of Domasi only ten miles distant. The latter, with its square mile of mission land offering facilities for school boarding, evangelists' training, teachers' refresher courses, etc., was much more suitable as the head? quarters of a large district, but as staffing difficulties increased it was the station that suffered more than any other from lack of staff. Work was developed from Domasi in the district to the north-east between Chikala Hill and Lake Chiuta, and for long the dream was cherished of transferring the station to a central site in that district. An exchange of land could have been
    • nhlangotisn
      nhlangotisn on 29 Apr 23
       
      This paragraph discusses the development of the Blantyre Church, which was built between 1888 and 1891, with Dr. Affleck Scott describing the various people involved in its construction. Despite criticism of the elaborate building, Dr. Scott defends it as a means of bringing more people to the area and teaching them about the benefits of hard work and beauty. The year 1891 also saw the beginning of the administration of Nyasaland as a British protectorate, which had an impact on the work of the Mission. Means of communication improved, making it easier for various Christian forces in the country to make contact. In 1900, the first of a series of missionary conferences was held, with representatives from various missions in attendance. These conferences have been valuable in discussing issues and demonstrating spiritual unity. In 1904, the Federation of Missions was formed with a Consultative Board, which discussed questions of common interest. The development of Zomba as a mission station had the effect of detracting from the importance of Domasi. The dream of transferring the station to a central site in the district to the northeast was never realized, despite repeated appeals from the people.
  • In this matter the missions were very greatly indebted to the Reverend W. H. Murray of the Dutch Reformed Church Mission, who was set free for a time by his Church for translation work, and who not only did much of it himself, but also co-ordinated the work of the other translators. Later Dr. Murray earned the further gratitude of the Church in the Central and Southern Provinces by revising the whole of the text, introducing the new orthography, and adding marginal references, work in which he was ably assisted by Mrs. Murray. Thus Nyanja-speaking Christians in Nyasaland and far beyond its bounds have an admirable version of the whole of the Scriptures which, thanks to the National Bible Society of Scotland and the British and Foreign Bible Society, can be bought for the modest
    • nhlangotisn
      nhlangotisn on 29 Apr 23
       
      he paragraph provides a historical account of the Blantyre Mission's work in Portuguese East Africa, particularly in the establishment of mission stations and the growth of the Church of Scotland's congregation. In 1898, an effort was made to extend the work to the east of Lake Chirwa, but the Portuguese authorities objected to the founding of a mission until they had pacified the country. The Mihecani station was finally opened in 1913, while the Panthumbi station was later moved to Bemvu, where it was under the leadership of Harry Matecheta. The policy of centralization was adopted in 1904, and technical and industrial training was concentrated in Blantyre, while other stations were free to develop evangelistic and junior school work. The Henry Henderson Institute was built to accommodate extra pupils. The mission played an essential role in training carpenters, builders, gardeners, and clerks, who found employment in government offices and commercial concerns. The Mlanje Mission was removed to a new site in the early 1930s. In 1924, the Presbyteries of Livingstonia and Blantyre entered into an incorporating union in the Church of Central Africa (Presbyterian), and the first Synod of that Church was constituted at Livingstonia. Blantyre missionaries played a significant role in Bible translation.
nhlangotisn

Correspondence relating to the proceeedings of the blantyre mission in east africa manu... - 1 views

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Simphiwe Nhlangoti

shared by nhlangotisn on 29 Apr 23 - No Cached
  • nhlangotisn on 29 Apr 23
     
    The manuscript begins with a letter dated 27th December 1880 from the British Consul in Mozambique to the Secretary of State for Foreign Affairs. It reports on the establishment of the Blantyre Mission and the construction of a church, hospital, and school in the region. A letter from the Governor of British Central Africa dated 12th January 1881 discusses the success of the Blantyre Mission in attracting converts to Christianity, particularly among the Yao people. A letter dated 8th February 1881 from the Reverend Duff to the Bishop of Zanzibar provides an overview of the mission's progress, including the establishment of a printing press and a school for girls. A letter dated 9th March 1881 from the Reverend Duff to the Secretary of the Church Missionary Society reports on the mission's work among the Manganja people and the challenges posed by the region's climate and geography. A letter dated 14th April 1881 from the Reverend Duff to the Bishop of Zanzibar discusses the mission's success in translating the New Testament into the Chinyanja language. A letter dated 20th May 1881 from the British Consul in Mozambique to the Secretary of State for Foreign Affairs reports on a visit to the Blantyre Mission, during which the consul was impressed by the progress of the mission's work and the dedication of its staff. A letter dated 24th June 1881 from the Reverend Duff to the Bishop of Zanzibar reports on the mission's plans to establish a second mission station in the region, as well as ongoing efforts to translate the Bible into Chinyanja. A letter dated 13th July 1881 from the British Consul in Mozambique to the Secretary of State for Foreign Affairs discusses the impact of the mission on the local population, particularly in terms of education and healthcare. A letter dated 2nd August 1881 from the Reverend Duff to the Bishop of Zanzibar provides an update on the mission's progress in translating the Bible, as well as plans to establish a third mission stati
nhlangotisn

David_Livingstone in 1864 - 1 views

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Simphiwe Nhlangoti

shared by nhlangotisn on 27 Apr 23 - No Cached
  • nhlangotisn on 27 Apr 23
     
    David Livingstone was not directly involved with the Blantyre Mission, as he died before its establishment. However, Livingstone's explorations and advocacy for the end of the slave trade in Africa inspired the founding of the mission by the Church of Scotland. The mission was named after Livingstone's birthplace in Scotland, and it was established in 1876 in what is now Malawi, with the goal of spreading Christianity and promoting education and healthcare in the region.
nhlangotisn

Presbyterians and politics in Malawi A century of interaction TAF.pdf - 1 views

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Simphiwe Nhlangoti

shared by nhlangotisn on 27 Apr 23 - No Cached
  • Lenten Pastoral letter from the Catholic bishops of Malawi was read in all Catholic churches in the country.
    • nhlangotisn
      nhlangotisn on 27 Apr 23
       
      the role of a Lenten Pastoral letter read in all Catholic churches in Malawi in 1992. The letter, while couched in respectful language, was a strong condemnation of the political situation in Malawi and eventually led to the downfall of Dr H. Kamuzu Banda, who had ruled the country as a one-party state for most of his 30 years in power. The surprise of this process was due in part to the rarity of open criticism of Banda's regime in the 1970s and 1980s and the historical reluctance of the Catholic Church to speak out against injustice and oppression, particularly during the colonial period. However, a careful study of the almost exactly 100 years between Sir Harry Johnston's declaration of a British Protectorate over Malawi in 1891 and the Bishops' letter in 1992 reveals a long tradition of missionary and local Christian opposition to policies they regarded as unjust. Scottish missionaries from the Livingstonia and Blantyre missions were particularly vocal in their criticism of the government during the colonial period.
  • Yet it was not long after the declaration of a British Protectorate that Sir Harry Johnston, the first Consul-General, was writing to Cecil Rhodes, complaining that it was partly as a result of the complaints of the Scottish missionaries at Blantyre (and particularly David Clement Scott, at that time the leader of the Blantyre Mission) that the British government had been persuaded to make Malawi a British Protectorate, under the direct control of the Foreign Office, rather than allowing it to be placed under the control of the British South Africa Company, as both Rhodes and Johnston would have preferred.
    • nhlangotisn
      nhlangotisn on 27 Apr 23
       
      In this passage, the author describes the role of Scottish missionaries in the early days of British rule in Malawi. The author notes that while the Scottish missionaries were initially responsible for persuading the British government to make Malawi a British Protectorate, they later became some of the most vocal critics of British rule. One of the main issues the missionaries raised concerned relations between the indigenous population and the small but growing number of European settlers. David Clement Scott, the leader of the Blantyre mission, was a particularly outspoken critic of the government, and much of his campaign was conducted through the pages of the Blantyre mission journal Life and Work in British Central Africa. The missionaries were successful in pressuring the government to reduce the hut tax, but less successful in their attempts to eliminate or limit the practice of Thangata (forced labour), which was one of the contributory factors to the Chilembwe Rising of 1915. The author also notes the importance of Joseph Booth, an independent missionary who was one of the few genuinely anti-colonial British missionaries of the period, and who influenced several African religious leaders in Malawi, including John Chilembwe, who eventually led an armed uprising against the British in 1915. The Scottish missionaries of the Free Church of Scotland were also involved in political action from time to time, including a case in 1899 where they saw themselves as protectors of the northern Ngoni people, who were threatened by a white cattle trader named Ziehl.
  • ritish state had reasserted itself. Several missionaries served in the British army during the war, and one outstanding Blantyre missionary, Robert Napier, was killed in action. In addition, and in some cases with great unpopularity, Scottish missionaries encouraged chiefs to submit to government demands that they supply carriers for the war effort in East Africa.
    • nhlangotisn
      nhlangotisn on 27 Apr 23
       
      During World War I, Scottish missionaries in Malawi supported the British army and encouraged chiefs to supply carriers. The Rev. John Chilembwe led an uprising against the British in 1915, which was quickly crushed. Scottish missionaries were criticized for allowing their African converts too much authority and independence. The Commission of Enquiry also criticized government policies, including the system of labor certificates. One memorable exchange was over whether Africans wearing hats should have to doff them for Europeans in the street.
  • ...3 more annotations...
  • together to form the Nyasaland African Congress, the first president was Levi Mumba, a product of the Livingstonia mission’s educational system. While it is true, as John McCracken points out, 21 that by 1940 Presbyterianism had already lost its numerical superiority in both the ecclesiastical and educational fields to the Roman Catholic Church, this did not work its way through the system in terms of leadership for another generation.
    • nhlangotisn
      nhlangotisn on 27 Apr 23
       
      The paragraph discusses the European attitudes towards the social and political advancement of the local Malawian population, specifically in relation to the Scottish missionaries who had a gradualist understanding of the need for African advancement. The North Nyasa Native Association, the first Native Association in Malawi, was formed in 1912 and met in the reading room of the Livingstonia mission with the encouragement of the local missionary. This development highlighted the interaction between the church and the government, as African converts were beginning to make their voices heard in the social and political arena. For most of the first half of the 20th century, the local African population had no direct representation in government, and the appointment of missionaries to represent African interests in the Legislative Council was the nearest that Malawians came to this. This was seen as a two-edged sword, as it could be perceived as the missionaries aligning themselves with the colonizers, but it also consolidated the impression that the missionaries were constantly taking the side of the Africans. The emergence of the Native Associations from 1912 onwards provided a platform for political debate and a training ground for future political leaders. These movements represented the organization and opinions of a new educated elite, and since the Scottish missions (both Blantyre and Livingstonia) were pre-eminent in the provision of education up until the beginning of the Second World War, the Native Associations tended to be dominated by the products of a Scottish mission education. Many of the most active protonationalists were also critical of the theology and ecclesiology of the church itself and eventually broke away to form their own independent churches. In 1944, the various Native Associations came together to form the Nyasaland African Congress, and the first president was Levi Mumba, a product of the Livingstonia mission's educational system. Despite
  • The General Assembly, recognizing that the time has come for a radical revision of the Territorial Constitution of Nyasaland, earnestly recommend to Her Majesty’s Government that effective power be given to the African community in this land. 30
    • nhlangotisn
      nhlangotisn on 27 Apr 23
       
      The imposition of the Federation of Rhodesias and Nyasaland in 1953 was highly unpopular among local populations in Zambia and Malawi. The local opposition to Federation was seen as a back door to entrenched European political domination. The Scottish missionaries and local Christians were involved in incidents such as the Constitutional Amendment Act and the Federal Electoral Act in 1958, which increased the overall size of the Federal Legislative Council but held African representation steady at a total of four members for all three countries of the Federation. The Church of Central Africa, Presbyterian produced a lengthy statement on the growing unrest in the country and identified the causes of the growing political unrest in Malawi. The political importance of the statement was in the appeal it made in its last section to the Church of Scotland to consider their political responsibilities towards the people of Central Africa. The Church of Scotland waged a high-profile and effective campaign against the Central African Federation. By the late 1950s, the local CCAP had obtained its own independence, allowing local Malawian ecclesiastical leadership to cooperate with Scottish missionary influence
  • The second point is that the events which followed the Pastoral Letter were greatly facilitated by the support of international partner churches in several other parts of the world. Indeed, the importance of external forces in producing the Pastoral Letter itself should not be underestimated. This point has subsequently been emphasized by Archbishop Chiona and Mgr John Roche, both of whom were key players in the production of the Pastoral Letter. 40 Once the letter had been released, international support was also crucial on the non-Catholic side. This included support not only from single denominations like the Church of Scotland, but also from international groupings such as the World Alliance of Reformed Churches, whose intervention helped to give the churches new impetus and the CCAP in particular new courage in the weeks immediately after the Pastoral Letter. 41
    • nhlangotisn
      nhlangotisn on 27 Apr 23
       
      This paragraph discusses the dynamics and the role of the Church of Scotland in Malawi's independence, and the subsequent rise to power of Hastings Kamuzu Banda, who became increasingly authoritarian, banning all other political parties and making himself Life President of the Republic of Malawi. The Church of Scotland supported the break-up of the federation and the granting of Malawian independence, and several members of the first cabinet had been educated at Scottish mission schools. However, during the postcolonial era, the Church of Scotland was reluctant to criticize a head of state who claimed to be one of its own, and there was a reluctance to appear to be interfering in a newly independent state. The crisis that emerged shortly after Malawi's independence became a struggle between two different understandings of how the country should be run, and Banda used his position to force through his will, resulting in the resignation or dismissal of several members of his cabinet who had been educated by the Scots. Banda's increasing authoritarianism and the changing power base of the Malawi Congress Party meant that open criticism of his government became increasingly difficult in the 1970s and 1980s. Although there were a few brave voices raised from time to time, the institutional silence of the Presbyterian Church, to which several of these voices belonged, was almost complete. The CCAP as an institution (and all the other major churches in Malawi) failed to challenge the Banda government in the 1970s and 1980s.
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