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Journal articles on the topic 'Ecumenical movement – South Africa'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Duncan, Graham A., and Anthony Egan. "The Ecumenical Struggle in South Africa: The Role of Ecumenical Movements and Organisations in Liberation Movements to 1965." Ecclesiastical Law Journal 17, no. 3 (2015): 269–82. http://dx.doi.org/10.1017/s0956618x15000423.

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When we contemplate ecumenism in South Africa in the twentieth century, we often automatically think of the outstanding work of the South African Council of Churches during the years of apartheid. However, it had two precursors in the General Missionary Conference of South Africa (1904–36) and the Christian Council of South Africa (1936–68). Parallel yet integral to these developments we note the significant contribution of the South African Catholic Bishops’ Conference. These did not originate or exist in a vacuum but responded to the needs and currents in society and were active in the midst

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2

Katts, Donald. "The prophetic voice of the ecumenical church in South Africa and the role of the Volkskerk van Afrika." STJ | Stellenbosch Theological Journal 1, no. 1 (2015): 187. http://dx.doi.org/10.17570/stj.2015.v1n1.a9.

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In this essay the author briefly wants to state the historical events that led to the spirit of Ecumenism. Secondly the article wish to give an overview of the early history of the Volkskerk van Afrika and state the church’s experience and response at the time. Thirdly the article outlines how the Volkskerk van Afrika came to join the ecumenical movement and finally portrays what the prophetic voice of the ecumenical Church in South Africa entails or should be today.

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3

Macqueen, Ian. "Students, Apartheid and the Ecumenical Movement in South Africa, 1960–1975." Journal of Southern African Studies 39, no. 2 (2013): 447–63. http://dx.doi.org/10.1080/03057070.2013.765693.

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4

Engel, Elisabeth. "The ecumenical origins of pan-Africanism: Africa and the ‘Southern Negro’ in the International Missionary Council’s global vision of Christian indigenization in the 1920s." Journal of Global History 13, no. 2 (2018): 209–29. http://dx.doi.org/10.1017/s1740022818000050.

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AbstractThis article explores the attitudes and policies of the International Missionary Council (IMC) concerning Africa and African Americans. It aims to revise historical scholarship that views the ecumenical missionary movement as originating in white Western missions and guided by the goals of post-war internationalism. It argues that the IMC, founded in 1921 as the central institution for coordinating Protestant missions around the world, developed an ecumenical definition of pan-Africanism. This definition cast African Americans from the US south in the role of ‘native’ leaders in the fo

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5

Lüdemann, Ernst-August. "THE MAKING OF A BISHOP: PERSONAL REFLECTIONS BY A COMPANION ALONG THE WAY." Studia Historiae Ecclesiasticae 42, no. 1 (2016): 142–58. http://dx.doi.org/10.25159/2412-4265/513.

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With this text a German missionary, originating from the Lutheran Hermannsburg Mission, describes his way of service in southern Africa through which he is getting ever closer to Dr Manas Buthelezi. From the outset of Lüdemann’s ministry in KwaZulu-Natal he got to know the young but already widely acclaimed theologian (Buthelezi) in the same diocese. The intensive involvement of Buthelezi in the Black Consciousness Movement gave Lüdemann a deeper insight into his own challenges in apartheid South Africa, and at the same time he understood the critical position in which he had to see himself as

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6

Greenberg, Udi. "The Rise of the Global South and the Protestant Peace with Socialism." Contemporary European History 29, no. 2 (2020): 202–19. http://dx.doi.org/10.1017/s0960777320000028.

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AbstractThis article explores a major shift in European Protestant thought about socialism during the mid-twentieth century, from intense hostility to acceptance. During the twentieth century's early decades it was common for European Protestant theologians, church leaders and thinkers to condemn socialism as a threat to Christianity. Socialist ideology, many believed, was inherently secular, and its triumph would spell anarchy and violence. In the decades after the Second World War, however, this hostility began to wane, as European Protestant elites increasingly joined Christian-socialist as

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7

Lal, Vinay. "Gandhi, ‘The Coloured Races’, and the Future of Satyagraha: The View from the African American Press." Social Change 51, no. 1 (2021): 51–69. http://dx.doi.org/10.1177/0049085721991573.

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W. E. B. Du Bois, the editor of the Crisis, a journal of the ‘darker races’ that was the organ of the National Association for the Advancement of Colored People, was among the earliest African American intellectuals to take a strong interest in Gandhi. However, the African American press, represented by newspapers such as the Pittsburgh Courier and the Chicago Defender, was as a whole prolific in its representation of the Indian Independence movement. This article, after a detailed consideration of Du Bois’s advocacy of Gandhi’s ideas, analyses the worldview of the African American press and i

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Verster, P. "Conflicting models for mission and reconciliation: Future perspectives." STJ | Stellenbosch Theological Journal 2, no. 2 (2016): 621–44. http://dx.doi.org/10.17570/stj.2016.v2n2.a28.

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The debate between proponents of the ecumenical movement on the one hand and the evangelical movements on the other, often led to different models of reconciliation. On the one hand, social upliftment was regarded as essential in any view on reconciliation. Without a deeply entrenched “social gospel” no reconciliation was deemed possible. Evangelicals, on the other hand, were of the opinion that no reconciliation is possible without conversion and acceptance of the atonement in Christ. This debate has since waned, because both groups have in some instances accepted views from the other side, a

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9

van der Heyden, Ulrich. "The Archives and Library of the Berlin Mission Society." History in Africa 23 (January 1996): 411–27. http://dx.doi.org/10.2307/3171952.

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This paper highlights a rich source of history of the cultures of foreign peoples hitherto referred to little by academics—the archive and library of the Berlin Mission Society, now the Berliner Missionswerk. It will discuss the immense opportunities that the library and the archives offer for academic research. It is not intended to be a history of the Berlin Mission Society or its institutions but will rather suggest initial points of interest for further investigation. I shall also refer to the present state of research in both history and anthropology of foreign peoples based on an assessm

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10

Athyal, Jesudas M. "The South Asian Presence in the Ecumenical Movement." Ecumenical Review 69, no. 4 (2017): 557–69. http://dx.doi.org/10.1111/erev.12321.

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11

Pillay, Gerald J. "The Bethesda movement in South Africa." Religion Today 6, no. 2 (1991): 8–10. http://dx.doi.org/10.1080/13537909108580645.

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12

von Holdt, Karl, and Prishani Naidoo. "Mapping movement landscapes in South Africa." Globalizations 16, no. 2 (2018): 170–85. http://dx.doi.org/10.1080/14747731.2018.1479019.

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13

Kekana, Noko Frans. "THE CHURCH AND THE RECONSTRUCTION OF SOUTH AFRICA: an ecumenical missiology." Exchange 28, no. 1 (1999): 41–59. http://dx.doi.org/10.1163/157254399x00401.

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14

CARTER, DAVID. "The Ecumenical Movement in its Early Years." Journal of Ecclesiastical History 49, no. 3 (1998): 465–85. http://dx.doi.org/10.1017/s0022046997006271.

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The year 1998 sees the fiftieth anniversary of the formation of the World Council of Churches. Great, but subsequently largely disappointed hopes, greeted it. The movement that led directly to its formation had its genesis in the International Missionary Conference of 1910, an event often cited in popular surveys as marking the beginning of the Ecumenical Movement. This paper will, however, argue that modern ecumenism has a complex series of roots. Some of them predate that conference, significant though it was in leading to the ‘Faith and Order’ movement that was, in its turn, such an importa

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15

Buhlungu, Sakhela. "South Africa." Work and Occupations 36, no. 2 (2009): 145–61. http://dx.doi.org/10.1177/0730888409333753.

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This article explores the ways in which a form of intellectual engagement has gone beyond merely studying society and sought to influence processes of change by engaging with actors outside disciplinary scholarship and the academy. In South Africa, the broad subdiscipline of labor studies provides probably the best illustration of this engagement, which Burawoy has termed public sociology. The article traces the emergence and growth of public sociology, initially from the position of relative privilege in the ivory tower and later to more direct forms of engagement with the new publics that em

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16

De Gruchy, John. "The reception and relevance of Karl Barth in South Africa Reflections on “doing theology” in South Africa after sixty years in conversation with Barth." STJ | Stellenbosch Theological Journal 5, no. 1 (2020): 11–28. http://dx.doi.org/10.17570/stj.2019.v5n1.a01.

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The article traces the reception of Barth’s theology from the Second World War through to the present in ecumenical and missiological circles, and in theological education. But the major focus is on the resistance to Barth on the part of theological advocates of apartheid, and his positive influence of key participants in the church struggle against apartheid. In addition, there is discussion of the black theological response to Barth and the significance of his legacy for democratic transformation in post-apartheid South Africa.

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17

Hirschmann, David. "The Black Consciousness Movement in South Africa." Journal of Modern African Studies 28, no. 1 (1990): 1–22. http://dx.doi.org/10.1017/s0022278x00054203.

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Black politics in South Africa changed dramatically after 1976. It spread far and fast, with black organisations multiplying at all kinds of levels. The African National Congress (A.N.C.) returned and the United Democratic Front (U.D.F.) emerged. The trade unions strengthened considerably and black youths demonstrated their power. Ideologies changed and evolved. Yet at the same time as the movement broadened and deepened its hold on black people, internal divisions grew more intense. Organisational, ideological, and strategic differences became more bitter, and leaders continued to accuse each

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18

Makino, Kumiko. "The Black Consciousness Movement in South Africa." Journal of African Studies 1997, no. 50 (1997): 3–18. http://dx.doi.org/10.11619/africa1964.1997.3.

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19

Kangwa, Jonathan. "Mindolo Mission of the London Missionary Society: Origins, Development, and Initiatives for Ecumenism." Expository Times 131, no. 10 (2019): 423–35. http://dx.doi.org/10.1177/0014524619884162.

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This paper considers the origins and development of Mindolo Mission of the London Mission Society in Zambia. First, the factors that led to the formation of the mission are analyzed. Second, the paper traces the shifts in ownership of Mindolo Mission and the negotiations to attain church union and increased ecumenism resulting in the foundation of the Church of Central Africa in Rhodesia (CCAR), United Church of Central Africa in Rhodesia (UCCAR), the formation of Mindolo Ecumenical Foundation (MEF) and the United Church of Zambia (UCZ). Third, the present paper discusses the ownership of the

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20

Lemon, Jennifer. "Reflections on the Women's Movement in South Africa." Safundi 2, no. 3 (2001): 1–14. http://dx.doi.org/10.1080/17533170100402304.

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21

Walshe, Peter. "South Africa: Prophetic Christianity and the Liberation Movement." Journal of Modern African Studies 29, no. 1 (1991): 27–60. http://dx.doi.org/10.1017/s0022278x00020735.

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The struggle against racial discrimination in South Africa, as many have argued, is theological as well as political. This is so, in the words of Ben Marais, because ‘Apartheid erodes the very basis of humanity’. It is also because the great majority of South Africans have some Christian identity and church affiliation, yet their faith commitments are heavily conditioned by class interests and particular ideologies. Consequently, prophetic Christianity, in relating biblical values to the analysis of society and the search for justice, has divided Christian communities by confronting the establ

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22

Russell, Michelle. "South Africa and the U.S. Anti-Apartheid Movement." Black Scholar 16, no. 6 (1985): 1. http://dx.doi.org/10.1080/00064246.1985.11414366.

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23

von Holdt, Karl. "Social Movement Unionism: the Case of South Africa." Work, Employment and Society 16, no. 2 (2002): 283–304. http://dx.doi.org/10.1177/095001702400426848.

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24

Müller, Retief. "Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)." Religions 12, no. 3 (2021): 176. http://dx.doi.org/10.3390/rel12030176.

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During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discours

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25

Daughrity, Dyron B. "South India: Ecumenism's One Solid Achievement? Reflections on the History of the Ecumenical Movement." International Review of Mission 99, no. 1 (2010): 56–68. http://dx.doi.org/10.1111/j.1758-6631.2010.00036.x.

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26

Kenny, Bridget. "The South African labour movement." Tempo Social 32, no. 1 (2020): 119–36. http://dx.doi.org/10.11606/0103-2070.ts.2020.166288.

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This paper reviews the state of the South African labour movement. It discusses trade unions within the context of national political dynamics, including the Tripartite Alliance and neoliberalism, as well as growing precarianization of work within South Africa. It examines splits within the major federation and explores debates around union renewal and new worker organizations. It argues that the political terrain is fragmented and shifting, but workers’ collective labour politics abides.

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27

Hibbert, Liesel, and Sinfree Makoni. "The Plain English Campaign and South Africa." English Today 13, no. 2 (1997): 3–9. http://dx.doi.org/10.1017/s0266078400009548.

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28

Ahn, Kyo Seong. "North Korea Mission in Historical Perspective." International Bulletin of Mission Research 42, no. 2 (2018): 116–24. http://dx.doi.org/10.1177/2396939318756506.

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The North Korea Mission has involved one of the most strenuous efforts in the contemporary world missionary movement, but also one of the most futile and least understood. Bearing in mind the evolution of the policy of South Korean governments on North Korea, this study aims to clarify the change and challenges of two different ministries concerning North Korea: the North Korea Mission itself and the South-North Korea peace and reunification movement. Both ministries are multifaceted, showing differences in ideas, strategies, and parties concerned. They can be implemented, however, by the syne

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29

Lodberg, Peter. "Når verden skriver teologiens dagsorden – Sydafrika og Palæstina." Dansk Teologisk Tidsskrift 80, no. 2-3 (2017): 222–35. http://dx.doi.org/10.7146/dtt.v80i2-3.106357.

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Vatican II represented a fresh start for studies in missiology and ecumenical theology. Especially its call to contextualize and rethink old theological dogmas was well received in many churches in Latin America and Africa that were involved in a process of liberation from old colonial structures. In South Africa the church struggle resulted in the formulation of the Kairos document in 1985. It has since inspired theologians in Palestine/Israel to formulate a Palestinian Kairos document in 2009. In both documents the concepts of reconciliation and restorative justice are used to express interr

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30

Suarez, Rafael. "The U.S. in South Africa." Worldview 28, no. 5 (1985): 9–11. http://dx.doi.org/10.1017/s0084255900046179.

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Chief Gatsha Buthelezi, in conflict with both the current South African Government and supporters of violent revolutionary action, is said to offer a nonviolent, multiracial, and liberal-democratic approach to the struggle against apartheid. The controversial Zulu chief, chief minister of the tribal “homeland” of KwaZulu, and leader of the (legal) Inkatha movement in South Africa, was interviewed on February 18 at Occidental College, Los Angeles, during a ten-day tour of the United States. Rafael Suarez, Jr., is a Los Angeles-based correspondent for Cable News Network, through whose courtesy t

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31

Luescher, Thierry M. "Frantz Fanon and the #MustFall Movements in South Africa." International Higher Education, no. 85 (March 14, 2016): 22–24. http://dx.doi.org/10.6017/ihe.2016.85.9244.

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What started in early 2015 as a series of protests at the University of Cape Town against the statue of Cecil John Rhodes expanded by the end of the year into a nationwide student movement under the label #FeesMustFall. This article analyzes the development and characteristics of the movement as a networked student movement along with its ideological inspiration in the work of Frantz Fanon.

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32

Hassim, Shireen, and Cherryl Walker. "Women's studies and the women's movement in South Africa." Women's Studies International Forum 16, no. 5 (1993): 523–34. http://dx.doi.org/10.1016/0277-5395(93)90101-e.

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33

Oucho, John O., and J. S. Crush. "Contra Free Movement: South Africa and SADC Migration Protocols." Africa Today 48, no. 3 (2001): 139–58. http://dx.doi.org/10.1353/at.2001.0059.

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34

Mottiar, Shauna, and Tom Lodge. "'Living inside the movement': The Right2Know campaign, South Africa." Transformation: Critical Perspectives on Southern Africa 102, no. 1 (2020): 95–120. http://dx.doi.org/10.1353/trn.2020.0004.

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35

Pillay, Devan. "The Labor Movement and Ecosocialist Prospects in South Africa." Socialism and Democracy 30, no. 2 (2016): 171–86. http://dx.doi.org/10.1080/08854300.2016.1195165.

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36

Uzochukwu, Peter Uche. "Local Unity and Global Communion: An Analysis of the Ecumenical Scene in African Roman Catholicism." Exchange 38, no. 1 (2009): 58–83. http://dx.doi.org/10.1163/157254309x381165.

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AbstractCorrelating the general ecumenical directory from Rome and that of the Southern African region, both within the Catholic Church, the current study tends to bring to the fore, once again, the tension that exists between the local and universal spheres of the church. If the tension is not properly balanced up, the pursuit of global vision might tend to dwarf grassroots initiatives; thus engendering a dilemma of interests or a split in fidelities, especially among young churches like those in Africa. To realise their full essence, as I intend to posit here, however, both global policies a

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37

Office, Editorial. "Fokus op die Ned Geref Kerk binne die Ekumeniese toneel in Suid-Afrika." Verbum et Ecclesia 10, no. 2 (1989): 128–45. http://dx.doi.org/10.4102/ve.v10i2.1002.

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Firstly, reasons are given why the unity of the church is important. Then follows a brief historical overview of the ecumenical involvement of the Dutch Reformed Church of South Africa. Despite a good track record through the years, the 1960s witnessed a growing tendency towards isolation supported from within and outside the DRC.

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38

Schilling, Annegreth. "Between context and conflict: the ‘boom’ of Latin American Protestantism in the ecumenical movement (1955–75)." Journal of Global History 13, no. 2 (2018): 274–93. http://dx.doi.org/10.1017/s1740022818000086.

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AbstractThe article looks at the entanglement of the international ecumenical movement and Latin American Protestantism in the ‘long 1960s’. It investigates the influence and significance of Latin American liberation theology for the churches and theology around the world. During this period, it was particularly the World Council of Churches (WCC), a worldwide fellowship of Christian churches, which strengthened the efforts of churches from the ‘Third World’ to identify their own theological issues and questions. In this way, the WCC strongly supported Latin American Protestant church leaders

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39

de Gruchy, John W. "From Resistance to National Reconciliation: The Response and Role of the Ecumenical Church in South Africa." Studies in Church History 40 (2004): 369–84. http://dx.doi.org/10.1017/s0424208400002990.

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Scattered through the history of the Christian Church are seminal moments that have shaped the future course of Christianity whether for good or ill. When later historians of Christianity will write about the twentieth century, I anticipate that they will refer to the role of the Churches in Nazi Germany and apartheid South Africa as paradigmatic both in terms of success and failure. They might also refer to the role of the Christian Church in the transition to democracy in both countries in similar terms. In what follows I will offer some reflections on the South African side of the story, br

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40

Hangebrauck, Jan. "South Africa, Apartheid and the Olympic Games." STADION 45, no. 1 (2021): 116–37. http://dx.doi.org/10.5771/0172-4029-2021-1-116.

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South Africa was part of the Olympic Movement for more than two decades after apartheid had been officially introduced in 1948. In 1964 South Africa was excluded from the sporting event for the first time, and in 1970 it was formally expelled from the Olympic Movement. It had to wait until 1992 for its return when South Africa participated in the Olympic Games in Barcelona and won two medals. In the first part, this article describes South Africa’s development to exclusion and then back to its return by examining reasons for the late expulsion from, and re-entry to, the Olympic family. The nex

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41

Oosthuizen, Gerhardus C. "Ecumenical Burial Societies in South Africa: Mutual Caring and Support that Transcends Ecclesiastical and Religious Differences." Missiology: An International Review 18, no. 4 (1990): 463–72. http://dx.doi.org/10.1177/009182969001800406.

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Burial societies play a significant role in the African community in South Africa. Even in the most deprived circumstances, Africans concern themselves with burials of dear ones worthy of the person and the occasion. The sense of mutual support which has always been foremost in the African community comes to expression within the context of the burial societies. Each burial society is a mutual aid organization. Each member contributes towards this communal assistance. In no other organization associated with the churches are denominational and ecclesiastical barriers of so little concern as in

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42

Lee, Misook. "South Korea’s Democratization Movement of the 1970s and 80s and Communicative Interaction in Transnational Ecumenical Networks." International Journal of Korean History 19, no. 2 (2014): 241–70. http://dx.doi.org/10.22372/ijkh.2014.19.2.241.

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43

Oucho, John O., and Jonathan Crush. "Contra Free Movement: South Africa and the SADC Migration Protocols." Africa Today 48, no. 3 (2001): 138–58. http://dx.doi.org/10.2979/aft.2001.48.3.138.

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44

Jones, F. Stuart. "The Algamation Movement in Banking in South Africa, 1863-1920." South African Journal of Economics 67, no. 1 (1999): 52–71. http://dx.doi.org/10.1111/j.1813-6982.1999.tb01135.x.

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45

Allen, Fidelis. "The State of the Climate Justice Movement in South Africa." Capitalism Nature Socialism 26, no. 2 (2015): 46–57. http://dx.doi.org/10.1080/10455752.2015.1017731.

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46

Gould, Chandré. "Sex Trafficking and Prostitution in South Africa." ANNALS of the American Academy of Political and Social Science 653, no. 1 (2014): 183–201. http://dx.doi.org/10.1177/0002716214521557.

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This article examines the complex arrangements within which women working in prostitution in South Africa find themselves, and documents their resilience in a hazardous work environment. Findings are drawn from a survey and in-depth interviews with sex workers in Cape Town that investigated the nature and extent of human trafficking in the sex industry, and from a separate survey of sex workers during the World Cup in South Africa in 2010. The findings provide the basis for a critique of Western rescue missions and the larger antitrafficking movement.

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47

Maxmen, Amy. "Salim “Slim” Abdool Karim: Attacking AIDS in South Africa." Journal of Experimental Medicine 206, no. 11 (2009): 2306–7. http://dx.doi.org/10.1084/jem.20611pi.

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48

Mazibuko, Mbali. "Being a Feminist in the Fallist Movement in Contemporary South Africa." Critical Times 3, no. 3 (2020): 488–95. http://dx.doi.org/10.1215/26410478-8662368.

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Abstract This short essay offers reflective feminist insight into the Fees Must Fall Movement of 2015–16 that was led by students and workers at universities in South Africa. It considers the ways in which Black feminist life is negotiated and embodied in a contemporary student-worker movement that remains oriented by and toward hegemonic hypermasculinities. This text further argues that Black feminist intervention and mobilization is distinct from women's movements as they happened under apartheid. Feminist organizing is principled in particular ways, and these ways are evidenced by Black fem

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49

Aziz, Ahmad Khalil. "Islamic Resurgence in South Africa." American Journal of Islam and Society 13, no. 3 (1996): 429–36. http://dx.doi.org/10.35632/ajis.v13i3.2311.

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The contemporary Islamic resurgence and spirit of pan-lslamism thatare being experienced today throughout the world did not come aboutovernight. They are the results of two counterforces operative in any giveperiod of time. On the one hand, there was the deconstructionist force, inthe form of the colonial and imperial forces that sought to destroy theIslamic value system. On the other hand, there was the reconstructionistforce of 'ulama haqq and the Sufi shaykhs, who served as the prime stiinulatorsof the reform impusle and of change in the religiopolitical outlookof Muslims throughout the wor

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50

De Klerk, Willem. "Unity in Adversity: Reflections on the Clinical Movement in South Africa." International Journal of Clinical Legal Education 12 (July 18, 2014): 95. http://dx.doi.org/10.19164/ijcle.v12i0.72.

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Not long after I joined the Wits Law Clinic in January of 1997, I was seconded by our Director to attend a workshop hosted by Rhodes University Law Clinic in Grahamstown. The workshop was to be presented by the Association of University Legal Aid Institutions, or AULAI as it is commonly known. As a new recruit to our law clinic I barely knew of the existence of other university law clinics in South Africa, let alone a national association of law clinics. No-one at our clinic bothered to inform me what the workshop was all about, and I, being only concerned really with the adventure of travelli

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