Relevant bibliographies by topics / Independent churches Independent churches South Africa

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Independent churches Independent churches South Africa'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Independent churches Independent churches South Africa"

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Nel, Marius. "REMEMBERING AND COMMEMORATING THE THEOLOGICAL LEGACY OF JOHN G. LAKE IN SOUTH AFRICA AFTER A HUNDRED YEARS." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 147–70. http://dx.doi.org/10.25159/2412-4265/400.

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John G. Lake visited South Africa in 1908 as part of a missionary team with the aim to propagate the message of the baptism of the Holy Spirit as experienced at the Apostolic Faith Gospel Mission in 312 Azusa Street, Los Angeles under the leadership of William Seymour, son of African-American slaves. Lake’s missionary endeavours that ended in 1913 established the Apostolic Faith Mission of South Africa and eventually also the African Pentecostal churches (‘spiritual churches’, ‘Spirit-type churches’, ‘independent African Pentecostal churches’ or ‘prophet-healing churches’) constituting the majority of so-called African Independent/Initiated/Instituted (or indigenous) churches (AICs). This article calls for remembering and commemorating Lake’s theological legacy in South Africa in terms of these two groups of churches.
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Oosthuizen, George C. "Interpretation of Demonic Powers in Southern African Independent Churches." Missiology: An International Review 16, no. 1 (January 1988): 3–22. http://dx.doi.org/10.1177/009182968801600101.

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African Independent Churches (AIC) have grown especially in South Africa at a tremendous pace—from thirty-two denominations in 1913 and hardly one percent of the African population to over three thousand denominations in 1980 and nearly 30 percent of the African population. Various reasons account for this tremendous growth such as several major emphases: Africanization of the church, socioeconomic deprivation, the adaptation process from the microcosmic to the macrocosmic world, and a holistic approach to healing which takes note of the indigenous cosmology. The latter aspect is a central issue. There are two types of diseases—natural, behind which are no malicious external forces, and those which are understood only within the context of African cosmology such as witchcraft, sorcery, ancestor wrath, spirit-possession. The missionaries ignored these forces and the problems Africans encountered with them. To these malicious forces the AIC give attention and their handling of them makes a decisive impact. This is the main theme of the article.
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Bompani, Barbara. "Religion and Development from Below: Independent Christianity in South Africa." Journal of Religion in Africa 40, no. 3 (2010): 307–30. http://dx.doi.org/10.1163/157006610x525435.

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AbstractMost of the literature on African independent churches (AICs) in South Africa has not paid much attention to their economic and developmental role. In contrast, this article will show how AICs are involved in important economic activities such as voluntary mutual benefit societies, savings clubs, lending societies, stokvels (informal savings funds), and burial societies that control millions of South African rand. In light of firsthand empirical research, this article investigates these kinds of activities, and analyses independent churches’ developmental role. This will allow us to better understand how these communities play a strong and supportive function among Africans in a deprived economic situation. In a period of socio-political transformation in South Africa, AICs are able to answer the needs of the people and their hunger to rebuild an identity. My major critique of classical research on AICs is the failure of the literature to address ‘social change’ in a theoretically adequate way, as something more than just descriptions of ‘traditional’ social structures away from interpretations of modernity.
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Bompani, Barbara. "African Independent Churches in Post-Apartheid South Africa: New Political Interpretations*." Journal of Southern African Studies 34, no. 3 (September 2008): 665–77. http://dx.doi.org/10.1080/03057070802259928.

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Goodhew, David. "Growth and Decline in South Africa's Churches, 1960-911." Journal of Religion in Africa 30, no. 3 (2000): 344–69. http://dx.doi.org/10.1163/157006600x00564.

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AbstractSouth Africa's churches grew or declined so quickly in the years after 1960 that by 1991 the country's religious map had been redrawn. This article charts and offers explanations for such developments. Almost all Christian churches grew substantially in the first half of the twentieth century but mainline churches were dominant. They continued to grow numerically into the 1960s and 1970s, but were beginning to shrink as a proportion of the expanding population. By contrast, Roman Catholic, African Independent and smaller independent denominations were growing quickly. By the 1990s, mainline Protestant churches were suffering considerable decline and Roman Catholicism's growth had stalled. African Independent and other churches continued to grow rapidly. A matrix of forces help to explain this phenomenon-including the political situation, socio-economic pressures, secularisation and particular religious factors. A comparative perspective shows South Africa's churches to have much in common with African and global trends.
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Cobley, Alan Gregor. "The ‘African National Church’: Self-Determination and Political Struggle Among Black Christians in South Africa to 1948." Church History 60, no. 3 (September 1991): 356–71. http://dx.doi.org/10.2307/3167472.

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The first generations of black Christians in Southern Africa went through a painful process of critical examination and experiment as they struggled to assimilate new economic, social, and religious values. These values were presented to them mainly by white missionaries and were based largely on European models. It was as part of this dialectical process that an independent black churches movement—quickly labeled by friends and foes the “Ethiopian Movement”—had emerged at the end of the nineteenth century. The independent black churches spread and multiplied rapidly in South Africa. By 1919 there were seventy-six recognized sects; however, there were many more which were not officially recognized. A black newspaper reported in 1921 that there were “at least one thousand natives within the municipal boundary of Johannesburg who call themselves ministers, but who are unattached to any recognised chuch, and who live on the offerings of their respective flocks.” Although many members of these churches were active politically, the most pervasive influence of the movement was on the ideology of African nationalism, as the role of the church became a recurring theme in debates on the development of an African national identity.
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Naty, Alexander, Morie Kaneko (ed.), and Masayoshi Shigeta (ed.). "The ak’aat k’aal movement among the Aari people of south-west Ethiopia." Aethiopica 9 (September 24, 2012): 49–63. http://dx.doi.org/10.15460/aethiopica.9.1.240.

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Students of African studies have reported a variety of religious movements under the rubric of independent churches. These include the Cherubim and Seraphim, the Church of the Lord, the Church of Simon Kimbangu, the Zionist and Ethiopianist’s independent churches in southern Africa. Most of these churches emerged in those countries that were under European colonial domination. Ethiopia did not experience European colonialism. Indeed, imperial Ethiopia conquered militarily less powerful kingdoms and chiefdoms that were located to the south and south-western of the then Abyssinia. The conquest of formerly independent populations in southern Ethiopia during the late nineteenth century introduced unequal power relations between the indigenous people and the new settlers. This paper examines the evolution of a religious movement referred to as ak’aat k’aal among the Aari people of south-west Ethiopia in the context of the indigenous forms of domination. Although the movement was short-lived, it was meant to enable the Aari to cope with the social psychological stress that the serfdom system generated. The Aari were not able to practice their traditional religion because of the serfdom. Therefore, they had to abandon their religion. However, doing this without finding a substitute was incompatible with Aari religious ideology. The ak’aat k’aal was a substitute just for a short period. ATTENTION: Due to copy-right no online publication is provided.
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Poewe, Karla. "Links and Parallels between Black and White Charismatic Churches in South Africa and the States: Potential for Cultural Transformation." Pneuma 10, no. 1 (1988): 141–65. http://dx.doi.org/10.1163/157007488x00091.

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AbstractIn the study of early and late twentieth century South African independent churches, a rigid differentiation is usually made between African and European charismatic movements and independent churches. This paper rejects such a simplistic view and argues, instead, that there are important historical links between recent White and older Black charismatic movements and independent churches. More importantly, the parallels between them have to do with processes of formation which are based on the use of common core symbols of transition from the Old Testament and on similar spiritual experiences which are seen to confirm Biblical texts and to be confirmed by them. Charismatic movements have arisen among Blacks and Whites, rich and poor and have tended to achieve personal and group transformations through prophecy, vision, music, and worship.
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Duncan, G. A. "Notes on the foundation of the Federal Theological Seminary of Southern Africa (Fedsem)." Verbum et Ecclesia 27, no. 3 (September 30, 2006): 836–55. http://dx.doi.org/10.4102/ve.v27i3.189.

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The Federal Theological Seminary of Southern Africa was established in a changing and fluid situation in 1960s South Africa both politically and ecclesiastically. Its foundation can be attributed to the influence of these national and church influences. Politically, the changing context in the educational world in particular and ecclesiastically, a growing tendency towards ecumenism both nationally and internationally contributed to the need for an independent institution which would train ministers for the mainline churches in a deteriorating political context. In addition, there was a strong view that the influence of the Holy Spirit was operative in the political context which ‘forced the church to be the church’.
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Allison, Norm, and Russell Staples. "Book Review: Engaging Modernity: Methods and Cases for Studying African Independent Churches in South Africa." Missiology: An International Review 34, no. 4 (October 2006): 548–49. http://dx.doi.org/10.1177/009182960603400427.

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Dissertations / Theses on the topic "Independent churches Independent churches South Africa"

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Nelson, Jennifer. "'Lately, we have disagreed' independent churches in Natal and on the Rand, 1910-1930 /." Fairfax, VA : George Mason University, 2008. http://hdl.handle.net/1920/3081.

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Thesis (M.A.)--George Mason University, 2008.
Vita: p. 203. Thesis director: Benedict Carton. Submitted in partial fulfillment of the requirements for the degree of Master of Arts in History. Title from PDF t.p. (viewed July 3, 2008'). Includes bibliographical references (p. 195-202). Also issued in print.
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Kruss, Glenda. "Religion, class and culture : indigenous churches in South Africa, with special reference to Zionist-Apostolics." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/17025.

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Part one establishes the problematic of this primarily historical and theoretical work on indigenous churches in South Africa. The existing literature is surveyed, explanatory themes isolated and a critique of the dominant functionalist framework offered. A different theoretical framework - historical materialism - is proposed, in order to bring new insights into the explanation of indigenous churches. A periodisation of the South African social formation, and three corresponding forms of indigenous churches is proposed. Part two considers each of these in a schematic form. It is hypothesized that Ethiopian churches arose at the turn of the century in the Transvaal and Eastern Cape amongst the emerging African petit-bourgeoisie. They were the religious response to unequal incorporation in the developing capitalist social formation. An early form of Zionism, Zion City Churches, arose between the two World Wars, in a period of intense resistance to proletarianization. In each region they were shaped by the particular conditions and conflicts. An attempt is made to demonstrate that, in contrast, Zionist-Apostolics arose after World War II as a church of the black working class. Instead of explaining them in terms of acculturation, it is hypothesized that their healing form can be understood as an expression and a protest of the alienation of the black working class. As a religious-cultural innovation they succeed in subverting missionary hegemony and gaining control over the means of salvation, and in this way, of their own lives. Part three attempts to evaluate the contribution of a historical materialist analysis to understanding religion, and to isolate directions for future research.
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Bompani, Barbara. "African independent churches and the challenge to the state : South Africa's first democratic decade." Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/25264.

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Since the end of Apartheid in South Africa, African Independent Churches (AICs) have grown rapidly. In the past, work on AICs in South Africa has been purely anthropological or theological. The thesis uniquely places socio-political and economic factors at the core of the analysis of this phenomenon. This research embeds detailed narratives of religious life in township AICs within the broader dynamics of political transition in the post-Apartheid era, and in the subsequent reshaping of civil society and its relationship to the state. The thesis describes several AICs in Soweto, and places them within the broader contexts and concerns of politics, economic realities, the search for new identities in post-Apartheid South Africa, and above all the need for tangible socio-economic development. The classical view of the growth andpopularity of AICs has been to focus on their role in granting people protection and fortification against the powers of evil. This research also shows how AICs are involved in important economic activities such as voluntary mutual benefit societies, savings clubs, lending societies, stokvels (informed savings funds) and burial societies that control millions of South African Rand. The thesis highlights how these societies play a strong and supportive role among blacks in a deprived economic situation and that this role is stronger than in other churches. These mutual aid societies have both socio-economic and socio-religious functions. In a period of socio-political transformation in South Africa, AICs were able to answer the needs of the people and their hunger to rebuild an identity. The major critique of classical research on AICs has been its inability to address ‘social change’ in a theoretically adequate way, as something more than just descriptions of ‘traditional’ social structures. By investigating and developing a theoretical framework pertinent to the emergenceof AICs in South Africa this research has demonstrated the significance of different understandings of ‘modernity’ and how AICs develop and articulate their own visions of this. AICs have usually been evaluated in terms of their relationship with the past and with tradition, as black churches linked to African traditional rituals and aloof from Western ideas of development and modernity. However, this work elaborates on a possible avenue of escape from the modernity-tradition dilemma by understanding that the churches, by continually negotiating a path between modernity and tradition, are creating their own vision of what is modern in the post-colonial context by seeking answers to issues of poverty, democracy, instability and inclusion. It is possible to argue that when religious belief motivates people to action, its relation to politics becomes most evident. Most of the people interviewed defined their religious community as a network of solidarity to fight for their proper social rights.
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Ndlovu, Caesar Maxwell Jeffrey. "Religion, tradition and custom in a Zulu male vocal idiom." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002315.

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The study is about a Zulu male vocal tradition called isicathamiya performed by 'migrants' in all night competitions called ingomabusuku. This is a performance style popularized by the award winning group Ladysmith Black Mambazo. Isicathamiya, both in its symbolic structure and in the social and culturalpractice of its proponents has much in common with the ritual practices of Zionists. And Zionists are worshippers who integrate traditional beliefs and Christianity. This study will reveal that isicathamiya performance and Zionists are linked in three major areas:in the sqcial bases and practice of its proponents, in the structural properties of their performances and tn the meanings attached to these practices. Firstly, Zionists, who are also called a Separatist or African Independent church, and isicathamiya performers have minimal education and are employed in low income jobs in the cities. Most groups are formed with 'homeboy networks'. Furthermore, performers, unlike their brothers in the city, cling tenaciously to usiko [custom and tradition]. Although they are Christians, they still worship Umvelinqangi [The One Who Came First], by giving oblations and other forms of offerings. Amadlozi [the ancestors] are still believed to be their mediators with God. Also commonplace in this category is the practice of ukuchatha, [cleansing the stomach with some prepared medicine]; and ukuphalaza [taking out bile by spewing, which is also done as a way of warding off evil spirits]. These are rural practices that have meaning in their present domiciles. The second area of similarity consists in the structure of the nocturnal gatherings that form the core of the ritual and performance practices among isicathamiya singers and Zionists. Thus, a core of the ritual of Zionists is umlindelo [night vigil] which takes place every weekend from about 8 at night until the following day. Likewise, isicathamiya performers have competitions every Saturday evening from 8 at night until about 11 am the following day. Although Zionists night vigils are liturgical and isicathamiya competitions secular, the structures of both isicathamiya choreography and Zionists body movements appear the same. These movements are both rooted in a variety of traditional styles called ingoma. Thirdly, the meanings attached to these symbolic correspondences must be looked for in the selective appropriation of practices and beliefs taken to be traditional. Using present day commentaries in song and movement, ingoma and other rural styles performed in competitions and Zionists night vigils reflect a reconstruction of the past. Isicathamiya performers and Zionists see themselves as custodians of Zulu tradition, keeping Zulu ethnicity alive in the urban environment. This is why in this study we are going to see rural styles like ingoma, isifekezeli [war drills], ukusina [solo dancing] that were performed on the fields, now performed, sort of feigned and 'held in' as they are p~rformed in dance halls with wooden stages.
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Mafuta, Willy. "Imagined Communities: The Role of the Churches During and After Apartheid in Sophiatown." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/34262.

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Many around the world have come to know South Africa as the rainbow nation, yet this notion has been subject to enormous critiques in the political discourse. The rainbow nation was conceived by the Government of National Unity that came to power in 1994, but it failed to materialize. What post-apartheid South Africa has yielded instead is a nation, or an imagined community, where race and ethnicity never receded. Although they are no longer pathological, race and ethnicity have become normative typifications of an overarching identity. Churches in particular have played a major role in creating a new identity. Churches have managed to move beyond the yoke of race and ethnicity enforced during the Apartheid under the Group Areas Act and the Resettlement Acts, and epitomized by the destruction of the vibrant city of Sophiatown and, in its place, the building of Triomf, an Afrikaner imagined community. Churches have led the way in deconstructing the perceived or realized power or disempowerment that is residual to the Apartheid. In reconstructing the community, they have re-imagined an environment where race and ethnicity remain the standard component of the South African national identity. This re-imagining requires that race and ethnicity be constructed as relational rather than hierarchical. Moreover, it requires that one acknowledge the woundedness (e.g., shame, anger, guilt, hurt, humiliation, betrayal, fear, resentment) that racial typifications create. As a social construction, Churches in Sophiatown are fostering this ethical environment where these values are embraced.
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Shange, Nombulelo Tholithemba. "Shembe religion's integration of African traditional religion and Christianity : a sociological case study." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1011819.

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The Shembe Church's integration of African Traditional Religion and Christianity has been met by many challenges. This merger has been rejected by both African traditionalists and Christians. The Shembe Church has been met by intolerance even though the movement in some ways creates multiculturalism between different people and cultures. This thesis documents the Shembe Church's ideas and practices; it discusses how the Shembe Church combines two ideologies that appear to be at odds with each other. In looking at Shembe ideas and practices, the thesis discusses African religion-inspired rituals like ukusina, ancestral honouring, animal sacrificing and virgin testing. The thesis also discusses the heavy Christian influence within the Shembe Church; this is done by looking at the Shembe Church's use of The Bible and Moses' Laws which play a crucial role in the Church. The challenges the Shembe Church faces are another main theme of the thesis. The thesis looks at cases of intolerance and human rights violations experienced by Shembe members. This is done in part by looking at the living conditions at eBuhleni, located at Inanda, KZN. The thesis also analyses individual Shembe member's experiences and discusses how some members of the Shembe church experience the acceptance of the Shembe religion in South African society. This thesis concludes by trying to make a distinction between intolerance and controversy. I try to highlight the idea that what many Shembe followers see as discrimination and intolerance towards them is sometimes a difference in opinion from other cultural groups. Sometimes these differences are not geared towards criticising other religious groups or perpetuating intolerance.
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Grenstedt, Staffan. "Ambaricho and Shonkolla. From Local Independent Church to the Evangelical Mainstream in Ethiopia. The Origins of the Mekane Yesus Church in Kambata Hadiya." Doctoral thesis, Uppsala University, Department of Theology, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-745.

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This thesis is a contribution to the scholarly debate on how African Independent Churches (AICs) relate to outside partners. It is a case study from the perspective of the periphery of Ethiopia, which explains the origins of the Mekane Yesus Church in Kambata Hadiya

The diachronic structure of the study with a focus from 1944 to 1975 highlights how a group of Christians reacted to cultural pressure and formed a local independent church, the Kambata Evangelical Church 2 (KEC-2). The KEC-2 established relations with external partners, like a neighbouring mainstream conference of churches, a neighbouring mainstream church, an international organisation, and a mainstream overseas church and its mission. These relations influenced the KEC-2 to develop into a synod of the Ethiopian Evangelical Church Mekane Yesus (EECMY). The diachronic approach is augmented by synchronic structural analyses, illustrating how aspects in the independent KEC-2, like polity, worship, doctrine and ethos were changing.

The study contends that "Ethiopian Evangelical Solidarity" was a crucial factor in the development of the independent KEC-2 into a synod of the EECMY. As this factor helped the Ethiopians to transcend barriers of ethnicity, social status and denominationalism, it is not unreasonable to assume that the study has relevance for a wider African context.

This thesis builds on material taken mainly from unpublished printed sources in various languages from archives in Ethiopia, Finland, Sweden, Switzerland and the USA. These are supplemented by interviews made by the author.

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Fogelqvist, Anders. "The red-dressed Zionists symbols of power in a Swazi independent church /." Uppsala, Sweden : [Africa Studies Programme, Dept. of Cultural Anthropology, University of Uppsala] : Distributor, Dept. of Cultural Anthropology, 1986. http://catalog.hathitrust.org/api/volumes/oclc/24066457.html.

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Moeketsi, Isaac Tseko. "An investigation into the significance of celebration in Black preaching." Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1015662.

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The Christian faith in God is undergirded by the good news of God's intervention in human life. This intervention of God is good news because the sin of humankind has resulted in alienation with God as well as rendering humankind incapable of restoring fellowship with God. This good news of God's intervention in human affairs through the act of His son Jesus Christ is the centre of Christian kerygma. One outstanding feature of this proclamation is celebration. Salvation offered and given to ailing humankind is cause for celebration for God has paved the way for reconciliation. In Black preaching this note of celebration is remarkably achieved in the extravagant use of figures of speech and imagery drawn from traditional African religiosity, for the African human life in whatever state and condition is cause for celebration. The African responds to life at all levels of encounter with celebration. In sorrow and joy, in sad moments and moments of delight, in want and in plenty, the voice of the African will always rise up in spontaneous acts of celebration. In normal human conversation the use of the African idiom and allegory drawn from their cultural worldview creates unique style. In the use of these the African past is expressly drawn into the present to emphasize the belief in life as a gift from God, a gift to be acknowledged and celebrated. Therefore living through all sorts and conditions of life sharpens the deep feeling and expression of this celebration. The song, praise and dance for the African therefore flows from this spiritual engagement with God in life. The biblical message and the daily experience of life is for the African preacher a stage from which the human drama with God is understood. The nature of God is seen in relation to God's encounter with sinful humankind. God's mercy and grace inspires humans to live their life in confident trust in God. The vicissitudes of life for the African have no dampening effect for life rather they sharpen the awareness of God's surpassing mercy and sustaining steadfastness upon his creatures. Thus in similar vein with the African moroki, the Black preacher calls and inspires his/her audience to celebrate, to engage with life in perfect African celebration.
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Silva, José Antunes da. "The development of new religious movements in an African context." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Books on the topic "Independent churches Independent churches South Africa"

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Historiography and historical sources regarding African indigenous churches in South Africa: Writing indigenous church history. Lewiston, N.Y: E. Mellen Press, 1995.

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African pilgrimage: Ritual travel in South Africa's Christianity of Zion. Farnham, Surrey, England: Ashgate, 2011.

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Isaiah Shembe's prophetic uhlanga: The worldview of the Nazareth Baptist Church in colonial South Africa. New York: Peter Lang, 2013.

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Religion in a Tswana chiefdom. Westport, Conn: Greenwood Press, 1985.

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Mahlke, Reiner. Prophezeiung und Heilung: Das Konzept des Heiligen Geistes in afrikanischen unabhängigen Kirchen (AIC) in Südafrika. Berlin: D. Reimer, 1997.

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Modern African spirituality: The independent Holy Spirit churches in East Africa, 1902-1976. London: British Academic Press, 1996.

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Prophetic Christianity in Western Kenya: Political, cultural, and theological aspects of African Independent Churches. Frankfurt am Main: Peter Lang, 2008.

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The voice of Black theology in South Africa. Johannesburg: Ravan Press, 1986.

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Owoahene-Acheampong, Stephen. African independent churches in West Africa, with particular reference to their theology and practice of healing. Ottawa: National Library of Canada, 1992.

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The red-dressed Zionists: Symbols of power in a Swazi independent church. Uppsala, Sweden: [Africa Studies Programme, Dept. of Cultural Anthropology, University of Uppsala], 1986.

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Book chapters on the topic "Independent churches Independent churches South Africa"

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Meyer, Birgit. "Christianity in Africa: From African Independent to Pentecostal-Charismatic Churches." In The Wiley-Blackwell Companion to African Religions, 153–70. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch9.

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"Independent churches." In Religions of South Africa (Routledge Revivals), 132–67. Routledge, 2014. http://dx.doi.org/10.4324/9781315762968-13.

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Newman, Mark. "An Overview: Catholics in the South and Desegregation, 1971–1992." In Desegregating Dixie, 237–68. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0010.

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The early 1970s saw growing disillusionment among southern African American Catholics with diocesan desegregation policies that had produced little desegregation, ignored blacks in the decision-making process and deprived black communities of valued institutions, leaving their members often feeling unwelcome in formerly white schools and churches. In response, the vast majority of prelates continued, and some, occasionally, built new, de facto black churches, no longer viewing them as unacceptable signs of segregation but as a vital part of the Church’s outreach to the African American community. In 1989, George A. Stallings Jr. broke with the Catholic Church by forming Imani Temple and inaugurating the independent African-American Catholic Congregation. Most African American Catholics did not follow him out of the church, although many sympathized with his criticism of racism within it. Blacks in the South and nation remained underrepresented among Catholic clergy and religious and on the staff of diocesan agencies.
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Vinson, Robert Trent. "“Hidden” in Plain Sight." In Global Garveyism, 182–204. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056210.003.0008.

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This chapter is an initial attempt to recover the overlooked histories of Garveyite women in Africa. During the 1920s and 1930s, working within the South African Garveyite movement inaugurated by Wellington Buthelezi, African women in the Transkei indigenized global Garveyism to further their objective of African self-determination, particularly in their political, religious and educational lives. Regarded as apolitical tribal “natives” by government officials and as legal minors and social children by both black and white men, Garveyite women adopted transnational “American” identities to assert themselves as political actors, moving freely throughout the country to prophesy “American Negro” deliverance and to organize hundreds of independent churches and independent schools.
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"3. African Independent Churches." In Inculturation: The Eucharist in Africa, 17–29. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463219406-004.

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Oduro, Thomas. "Independent Churches in Africa (AICs)." In Anthology of African Christianity, 431–40. Fortress Press, 2016. http://dx.doi.org/10.2307/j.ctv1ddcqdc.57.

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Oduro, Thomas. "Theological Education in African Independent Churches:." In Handbook of Theological Education in Africa, 423–32. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctv1ddcphf.49.

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Gichimu, John Njeru. "Theological Education in African Independent Churches in East Africa." In Handbook of Theological Education in Africa, 420–22. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctv1ddcphf.48.

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Kealotswe, Obed. "Thological Education in the African Independent Churches in Botswana." In Handbook of Theological Education in Africa, 433–39. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctv1ddcphf.50.

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Kealotswe, Obed N. "The Theology of the African Independent Churches in Southern Africa:." In Biblical Studies, Theology, Religion and Philosophy, 229–48. Zapf Chancery Publishers Africa Ltd., 2012. http://dx.doi.org/10.2307/j.ctvgc6054.17.

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