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Scenes from the Zulu wars, including a Zulu ceremony, the flogging of a deserter and a ... - 5 views

  • Scenes from the Zulu wars
    • wendymoyo
       
      The picture shows what took place from the wars of the Zulu like the flogging of a member of a military force who abandons service without leave.
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312_1.tif.pdf - 1 views

  • THE EXTENSION OF ARAB INFLUENCE IN AFRICA. 1
    • sekhele
       
      The extension of Arab influence in Africa refers to the spread of Arab culture, religion, and trade in the African continent. Arab influence in Africa began in the 7th century with the spread of Islam and continued through the trans-Saharan trade. Arab influence had a significant impact on the development of African societies, including language, religion, and political organization. The Arab influence on Africa was not uniform and varied by region and time period. Today, Arab influence in Africa can be seen in the cultural practices, languages, and religion of many African countries.
  • ONE of the most striking phenomena in the march of events in Africa is, m~doubtedly, the extension of Arab influence from the north-east of the continent over nearly all the northern part, as far as the Gulf of Guinea, and from the east towards the Central Equatorial zone. Like sn inundation, it threatens some day to overflow the entire con- ti~lent. Men of all classes, whether explorers, missionaries, politicians, or philanthropists, alike recognise it--some to extol the effect of this iHflucnce on the natives and to depreciate that of European civilisation, others to absolutely deny the value of the civilisation imported by the adherents of Islam and the means by which it is promoted. Without attempting to interfere in the discussion on the question raised in the English, French, and German reviews, we desire, in summing up the data on which all these publications agree, and in adding information furnished by certain special works, to mark the stages of the develop- ment of Arab influence in Africa, to trace its actual limits, and to indicate its principal causes.
    • sekhele
       
      The spread of Arab influence across Africa from the northeast to almost the entire northern region and towards the Central Equatorial zone is a significant phenomenon in African history. It is compared to an inundation that threatens to overflow the entire continent. This influence is acknowledged by various groups, including explorers, missionaries, politicians, and philanthropists. Some believe it has a positive impact on the natives, while others disagree and criticize the value of Islamic civilization and its means of promotion. The aim of this discussion is to provide an overview of the development of Arab influence in Africa, identify its limits, and explore its principal causes.
  • The third period extends from the seventeenth century to our own day. The principal propagating agents of the Arab influence at the present time are the Foulbes. Hitherto they had been content with founding agricultural colonies in the Central Sudan, but at the beginning of this century they were seized with a proselytising zeal which promised to carry everything before it. A priest of the province of Gobir, Otman dan Fodio, began the religious war against the pagan populations of the Hausa tribes. The conquering Foulbes spread as far as the ocean in the west, and penetrated far into the south and south-west. They attacked Bornu, but without success. Otman then divided the conquered territory into parts :--Gandu, to the west, and Sokoto, to the east, and the sovereigns of these two kingdoms were expected to bring the natives
    • sekhele
       
      From the 17th century until now, the Foulbes have been spreading Arab influence through agricultural colonies in Central Sudan. They later began to conquer pagan tribes and spread Islam, establishing new kingdoms and transforming once-savage tribes into semi-civilized nations. Islam now reigns from the Nile to the Atlantic and from the Sahara to the north of the Equator.
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  • Amru soon undertook the conquest of the north of Africa; after his death, in 664~ the Egyptian Governor, Okba~ seized Eezzan, founded Kairwan, and advanced as far as the frontiers of Marocco, which, since 618, had belonged to the Visigoths of Spain. After the battle of Maluya, all Marocco, as far as Ceuta, fell into the hands of the Arabs. The Berbers, who at first opposed, in a short time nearly all adopted, Islamism, and, for the most part, the Arab language as well. Sixty- six years sufficed for the Arabs and Islam to subdue all the north of Africa, fl'om Egypt to the Atlantic.
    • sekhele
       
      This passage describes the conquest of North Africa by the Arab armies led by Amru, followed by the Egyptian governor Okba who founded Kairwan and extended Arab rule up to the borders of Morocco. The Berber population initially resisted, but soon converted to Islam and adopted the Arabic language. Within 66 years, the Arabs had successfully conquered and subdued the entire North African region, from Egypt to the Atlantic.
  • within tile pale of Islam. The sovereigns of Sokoto extended their power over Adamawa, and the father of the present sultan, iY[allem Adama, founded a new Mohammedan kingdom on the ruins of several pagan States, of which the most important was Kokomi. When the work of destruction was accomplished, the conquerors began to colonise and reconstruct ; after having ravaged immense stretches of country they attempted to cultivate it afresh ; and in order to establish political unity, destroyed a great number of natives, so that the scattered States, once joined under their seeptre, became available for extensive commercial relations. Thus, the explorer Joseph Thomson writes in the Contem- porary .Review that in comparing the degraded populations of the Coast of Guinea and the banks of the Lower Niger with those of the Central Sudan, what he saw there gave him a very different impression from what he had expected to see. Although he was in the heart of Africa, in the midst of veritable Negroes, they were very different from those he had met in his travels. He found there large and well-built towns, well-clothed people, behaving with self-possessed dignity; and everywhere signs of an in- dustrious community, highly advanced in the path of civilisation, carry- ing on different trades; the various metals were worked, stuffs were spun and dyed, and the markets were thronged with people. Savage tribes had been transformed into semi-civilised nations l Fetichism, with its degrading superstitions, had disappeared before Islam, which had in- spired the Negroes with a new and vigorous life. Thomson adds that Islam reigns at the present day from the. Nile to the Atlantic, and from the Sahara as far as the sixth or even the fourth degree north of the Equator.
  • According to Paulitschke, Islam is making great progress amongst the Gallas. The great tribe of Day has embraced Islamism, while the Walashi and Garura have remained pagan. However this may be, the Arabs are found everywhere in Eastern Africa, either in colonies of a few families, or as travellers. They are to be met with in all the towns of any importance in Southern Africa as far as the colony of Natal and Cape Town. Nevertheless, they do not sensibly influence the population there.
    • sekhele
       
      The text suggests that Islam is spreading among the Gallas, a group of people in Eastern Africa. The author, Paulitschke, notes that the Day tribe has embraced Islam while the Walashi and Garura tribes have remained pagan. The text also mentions that Arabs can be found throughout Eastern Africa, either living in small communities or traveling through the region. They are present in many towns in Southern Africa, as far as the colony of Natal and Cape Town. However, despite their presence, the text suggests that the Arabs do not have a significant impact on the local population.
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(13) The Missionaries Who Invaded Africa | The Christians | Our History - YouTube - 0 views

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    A video focusing on the missionaries and missions who occupied Africa.
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Mission in East Africa.pdf - 2 views

  • 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
  • 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
  • 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
  • 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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the resource of the Nyassa region. East coast of Africa IVORY TRADE IN BLANTYRE - 3 views

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    the produce of the Nyasa region and the methods of trading were well described, first in importance among the objects of trade in ivory. there are no better elephant hunting fields in central Africa that the great marches of the shire river and on the West coast of Lake Nyasa. The Arab slave- dealer was a chief collector of ivory in Malawi, with the Elephant tunks which he loads his slaves with , obtaining thereby cheap and profitable carriage to the coast. with the importance of ivory must be placed on Indian- rubber in which the country west of Nyasa, stretching towards lake Bangweolo . its export increased by the same means of which would to extent the ivory trade.
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