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
CHRISTIAN MISSIONS AND INDEPENDENT AFRICAN CHIEFDOMS IN SOUTH AFRICA IN THE 19TH CENTUR... - 1 views
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missionary in chiefdomsy,religion
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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. ********
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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.
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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.
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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 .
Diigo - undefined - 1 views
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Link is broken it does not work.
Manuscript - 2 views
NEWS - 1 views
NEWSPAPER ARTICLE ANNOTATIONS In 1857 British explorers Burton and Sperke set out quests in the history of exploration to find the map course of Africa's White Nile . Over 21 mon...
181009.pdf - 1 views
Ivory: Significance and Protection - 0 views
Missions, States, and European Expansion in Africa.pdf - 0 views
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the critical role played by the missionaries in the establishment and consolidation of colonial control in Africa. Our focus centered on the motives, practices, and processes of the collaborative hegemony (although not often successfully) imposed on African societies by missions and colonial rulers. The mutual linkages among missions, colonial state institutions, as well as the role of Africans in the remaking of African societies are well covered. To think of the intersection between evangelism, and colonial expansion across Africa, however, is not to state the obvious, but to explore the processes and outcomes of this partnership, including the conflicts of collaboration and the induction of some Africans as agents of imperial control. Understanding the nuances of collaboration and ambivalences that emerged also require us to acknowledge the wide scale use of language, imagery, technology, and European epistemology in legitimizing relations of inequality with Africans
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This is a book on African studies, describing the christian missionaries which happened during the late nineteenth century across different regions of Africa, including the Southern Region of Africa and how this impacted the social and cultural state of the continent in historical context.
ZULU WAR 2.pdf - 0 views
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In the four major expeditions mounted against the Zulu during I839, there is no evidence in the published sources that the Zulu either departed from their conventional tactics as a response to their enemies' use of firearms, or made use of firearms themselves. At the battle of Blood River the Boers proved that the Zulu numerical superiority was not sufficient in itself to overcome heavy fire from a strongly defended position. It is said that 3,000 Zulu died while the Boers did not lose a man. Traders and hunters made many journeys into Zululand during Mpande's reign (I840-72), and there can be no doubt that a number of
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Zulus lost this war to Boers that proves that they were not ready for the war . The Boers were using firearms while the zulus were using spears and shield to fight and protect themselves. Lots of Zulu warriors died during the war while no Boer died, that means the zulus were not fully prepared for the war or they didn't do the proper planning.
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weapons found their way into the possession of the Zulu. Records o
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events in Zululand during this period are scarce, although the information we have on the battle between Mpande's sons, Cetshwayo and Mbulazi, shows that the firearms used were in the hands of white adventurers and their followers
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The war was fought between the British Empire and the Zulu Kingdom. The conflict was sparked by the British attempts to expand their influence and territory in the region. At the time, the Zulu Kingdom was one of the most powerful African states, with a well-trained military and a powerful king, Cetshwayo. The British, on the other hand, had a superior technological advantage, including the use of firearms. In the early stages of the war, the Zulu army was able to defeat the British forces at the Battle of Isandlwana, causing a significant loss of life on the British side. However, the British were eventually able to regroup and launch a counter-attack, resulting in a series of victories for the British forces, including the Battle of Rorke's Drift. The British were eventually able to overcome the Zulu resistance and annexed the kingdom, ending the war and consolidating their influence over the region. The conflict had significant consequences for both sides, with the Zulu people losing their independence and suffering a loss of life and the British further consolidating their colonial power in South Africa.
The 'Freeing' of slaves in German East Africa: The statistical record, 1890-1914.pdf - 0 views
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it appears that the incidence of household slavery had been to some extent exaggerated in the official portrayal of slavery in East Africa at the time, probably because it allowed slavery to be painted as a 'mild' and 'patriarchal' institution whose abolition was not required for humanitarian reasons. 27
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Household slavery in East Africa was a widespread practice, which involved women and children who were bought, traded or inherited by slave owners. While official portrayals of slavery at the time may have downplayed its prevalence, recent research suggests that it was a common occurrence, particularly in coastal regions where the demand for domestic labor was high. Despite evidence of physical and sexual abuse, proponents of slavery argue that it was a form of social and economic exchange, rather than a coercive and exploitative practice. The debate around the legacy of slavery in East Africa is ongoing, with some seeking to recognize and address past injustices, while others argue that the institution provided benefits both to slave owners and to the enslaved individuals themselves.
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The East African Slave Trade, 1861-1895: The "Southern" Complex.pdf - 0 views
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Madagascar was traditionally an exporter of slaves, but a market for imported African slaves developed in the nineteenth century in the Merina empire, which covered approximately one-third of the is
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Madagascar has a long history of involvement in the slave trade, with the island traditionally exporting slaves to other parts of the world. However, in the 19th century, a market for imported African slaves developed within the Merina empire, which covered approximately one-third of the island. This development was driven by various factors, including a desire to increase agricultural production and expand the empire's control over other parts of the island. However, the increasing demand for African slaves also contributed to a rise in conflicts and violence within Madagascar, as various groups vied for control over resources and territories. Today, the legacy of slavery in Madagascar, as well as its impact on contemporary social and economic structures, continues to be a topic of research and discussion among scholars and policymakers.
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