Journal articles: 'Mission and colonialism'

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Müller, Retief. "Mission and Colonialism." Social Sciences and Missions 30, no. 3-4 (2017): 254–78. http://dx.doi.org/10.1163/18748945-03003006.

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This article focuses on two British colonial territories in southern and central Africa, Mashonaland and Nyasaland in the late 19th to early 20th centuries. It concerns the history of Afrikaner missionaries from South Africa’s Dutch Reformed Church (DRC), and their relationships with opposing interest groups. The period in question saw some inter-ethnic conflict among indigenous peoples, which included an underground slave trade, as well as much colonial-indigenous strife. The article particularly considers the balancing act missionaries sought to achieve in terms of their paternalistic, yet interdependent relationships with indigenous rulers over against their equally ambiguous relationships with the colonial authorities. As such this article presents a novel way of looking at Afrikaner missionaries and their entanglements with indigenous leaders.

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Presterudstuen, Geir Henning. "A Mission Divided: race, culture and colonialism in Fiji's Methodist mission." Journal of Pacific History 51, no. 4 (October 2016): 477–78. http://dx.doi.org/10.1080/00223344.2016.1234916.

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Midena, Daniel. "A Mission Divided: Race, Culture and Colonialism in Fiji’s Methodist Mission." Australian Historical Studies 48, no. 2 (April 3, 2017): 306–7. http://dx.doi.org/10.1080/1031461x.2017.1302297.

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Rieger, Joerg. "Theology and Mission Between Neocolonialism and Postcolonialism." Mission Studies 21, no. 2 (2004): 201–27. http://dx.doi.org/10.1163/1573383042653677.

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AbstractIn this article Joerg Rieger writes about the historical connection between colonialism and mission, and the connection between neocolonialism and mission in the present situation of globalization. Thinking on mission today, he argues, does not always see the subtle connection between mission and neocolonialism, even though it has recognized and renounced the former colonialism. While mission as "outreach" and "relationship" have some positive aspects, they can easily be tainted with neocolonial attitudes. In contrast, Rieger advocates an understanding of mission as "inreach," by which one approaches the other as truly other, and opens oneself to be changed in the encounter. A dialogical approach to mission – indeed a "multilogical" approach is "no longer optional but essential to the future of both mission and theology."

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Freiwald, Carolyn, Katherine A. Miller Wolf, Timothy Pugh, Asta J. Rand, and Paul D. Fullagar. "EARLY COLONIALISM AND POPULATION MOVEMENT AT THE MISSION SAN BERNABÉ, GUATEMALA." Ancient Mesoamerica 31, no. 3 (2020): 543–53. http://dx.doi.org/10.1017/s0956536120000218.

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AbstractColonialism came late to northern Guatemala. The Spanish began to establish missions in the Peten Lakes region in the early 1700s, nearly 200 years after initial contact with the Mayas. Excavations in 2011–2012 at the Mission San Bernabé revealed European goods, nonnative animal species, and burial patterns that marked a new lifestyle. Who lived at the Mission San Bernabé, and where did they come from? The Spanish resettled indigenous populations to facilitate the colonization process; however, isotopic data are inconsistent with large population movements. Instead, strontium and oxygen isotope values in the tooth enamel and bones of individuals buried at the mission suggest a mostly local population. The data suggest in-migration from Belize, a region under nominal Spanish control, but with pre-Hispanic ties to the Peten. Changes did not come from migrants crossing a border; instead, the border itself moved and brought the colonial world to the Peten Mayas.

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Coté, J. "Creating Central Sulawesi. Mission Intervention, Colonialism and ‘Multiculturality’." BMGN - Low Countries Historical Review 126, no. 2 (January 1, 2011): 2. http://dx.doi.org/10.18352/bmgn-lchr.7308.

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Sharpe, Eric J. "Book Review: Colonialism and Christian Mission: Postcolonial Reflections." International Bulletin of Missionary Research 18, no. 3 (July 1994): 132–33. http://dx.doi.org/10.1177/239693939401800309.

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Hall, Josiah D. "Christian Mission in the Contemporary World: A Dialogue between 1 Peter and Postcolonial Critics." Horizons in Biblical Theology 43, no. 2 (August 23, 2021): 119–45. http://dx.doi.org/10.1163/18712207-12341429.

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Abstract The modern missions movement’s relationship with colonialism has brought to light many problems with contemporary conceptions of Christian mission. For many, the Bible often becomes, in the words of Tinyiko Sam Maluleke, the “colonial text par excellence.” This paper seeks to highlight – in dialogue with postcolonial critics – how 1 Pet 2:9–17 can instead provide the foundation for a theology of mission relevant to the contemporary context. First Peter distinctively anchors Christian mission in one’s Christian identity and clarifies how that identity transforms one’s relationship to one’s culture as well as to power structures in that culture. In doing so, 1 Peter eschews a triumphalist attitude and instead embodies values shared by theorists of postcolonial mission, namely narrativity, mutuality, and humility.

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Pavao-Zuckerman, Barnet. "Rendering Economies: Native American Labor and Secondary Animal Products in the Eighteenth-Century Pimería Alta." American Antiquity 76, no. 1 (January 2011): 3–23. http://dx.doi.org/10.7183/0002-7316.76.1.3.

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While the ostensible motivation for Spanish missionization in the Americas was religious conversion, missions were also critical to the expansion of European economic institutions in the sixteenth through nineteenth centuries. Native American labor in mission contexts was recruited in support of broader programs of colonialism, mercantilism, and resource extraction. Archaeological research throughout North America demonstrates the importance and extent of the integration of Native labor into regional colonial economies. Animals and animal products were often important commodities within colonialperiod regional exchange networks and thus, zooarchaeological data can be crucial to the reconstruction of local economic practices that linked Native labor to larger-scale economic processes. Zooarchaeological remains from two Spanish missions—one in southern Arizona and one in northern Sonora—demonstrate that Native labor supported broader colonial economic processes through the production of animal products such as tallow and hide. Tallow rendered at Mission San Agustín de Tucson and Mission Nuestra Señora del Pilar y Santiago de Cocóspera was vital for mining activities in the region, which served as an important wealth base for the continued development of Spanish colonialism in the Americas. This research also demonstrates continuity in rendering practices over millennia of human history, and across diverse geographical regions, permitting formalization of a set of expectations for identifying tallow-rendered assemblages, regardless of context.

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Riyal, A. L. M. "Post-colonialism and Feminism." Asian Social Science 15, no. 11 (October 24, 2019): 83. http://dx.doi.org/10.5539/ass.v15n11p83.

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Since the 1980s, feminism and post-colonialism began to exchange and dialogue, forming a new interpretation space, that is, post-colonial feminist cultural theory. There is a very complicated relationship between post-colonialism and feminism, both in practice and theory. It was obvious that they have always been consistent as both cultural theories focus on the marginalization of the "other" that is marginalized by the ruling structure, consciously defending their interests. Post-structuralism is used to deny the common foundation of patriarchy and colonialism—the thinking mode of binary opposition. However, only in the most recent period, Postcolonialism and feminism "Running" is more "near", it is almost like an alliance. (The factor contributing to this alliance is that both parties recognize their limitations.) Furthermore, for quite some time there have been serious conflicts between these two equally famous critical theories. They have been deeply divided on issues, such as how to evaluate the third world women’s liberation, how to view the relationship between imperialism and feminism, and how to understand that colonialists use the standards of feminism to support their "civilization mission." This article has greatly benefited from the perspectives and materials of Leela Gandhi's Postcolonial Theory; A Critical Introduction.

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Schulze, Frederik. "German Missionaries, Race, and Othering Entanglements and Comparisons between German Southwest Africa, Indonesia, and Brazil." Itinerario 37, no. 1 (April 2013): 13–27. http://dx.doi.org/10.1017/s0165115313000235.

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Recent approaches in global history and postcolonial studies have pointed to global aspects of colonialism and suggested that the history of colonialism should not be described just as a unidirectional history of power, because the reverberations of colonialism within the metropolis were also important. If we reflect further, we might ask not only if the metropolis and the colonies were entangled, but also if different colonial contexts had connections to one another. Pursuing this in the case of missionary activities, Rebekka Habermas recently demanded that scholars connect missionary history and global history so as to examine the global entanglements of the mission. She drew attention to missionary societies’ active on a global scale. It stands to reason that missionary societies, as global actors, pursued similar politics in different regions and, therefore, different regions and contexts were thereby connected. But is it possible to show direct entanglements between individual mission contexts? Can we explain certain practices and discourses in colonial situations better if we look at other regional contexts?In testing these questions, the case of the so-called “emigrant mission” (Auswanderermission), directed at Germans emigrants to Brazil by a sister organisation of the Protestant Rhenish Missionary Society, is instructive. Strangely, Habermas mentioned neither the Americas nor the emigrant mission when she proposed the analysis of global entanglements of the mission, as if there had been no missionary activities in the Americas. But it is exactly this kind of entanglement that seems most interesting, the entanglement between regions with apparently different histories. This paper tries to address this lacuna by asking if the history of the emigrant mission in Brazil can be linked with “normal” missionary contexts of, for example, missions directed at non-Europeans, in order to understand why certain discourses were circulating in Brazil. In this instance, the former German colony of Southwest Africa and the Indonesian islands of Sumatra and Nias serve as classical missionary examples, as the Rhenish Missionary Society was very active in these regions. In considering relations between German emigrants in Brazil, the German colony in Africa, and the German mission in a Dutch colony, one must remember that Brazil, although it figured very prominently in German colonial debates of the nineteenth century, was not a formal German colony.

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Fabbri, Juan. "Wayumi: Fictions of the Other." Revista de Antropologia Visual 1, no. 28 (October 19, 2020): 1–17. http://dx.doi.org/10.47725/rav.028.11.

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New Tribes Mission (NTM) is a transnational group of Christian missionaries that have the main goal to evangelize and contact indigenous people isolated in América, Asia, and Africa. This essay is a case study of the video “Wayumi-Your adventure into tribal missions // New Tribes Mission” produced by NTM (2009). The audiovisual circulating and is on the web. The article problematizes indigenous peoples representation through the name that the missionaries give them such as “unreached ethnic groups” and works conceptual discussions debates such as authenticity, exotism, the noble savage and colonialism. Methodologically, the paper focuses on visual discourse analysis and semiotic analysis.

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Mndolwa, Maimbo, and Philippe Denis. "Anglicanism, Uhuru and Ujamaa: Anglicans in Tanzania and the Movement for Independence." Journal of Anglican Studies 14, no. 2 (September 9, 2016): 192–209. http://dx.doi.org/10.1017/s1740355316000206.

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AbstractThe Anglican Church in Tanzania emerged from the work of the Universities’ Mission to Central Africa (UMCA) and the Australian Church Missionary Society (CMSA). The Anglican missions had goals which stood against colonialism and supported the victory of nationalism. Using archives and interviews as sources, this article considers the roles and reaction of the Anglican missions in the struggle for political independence in Tanganyika and Zanzibar, the effects of independence on the missions and the Church more broadly, and the responses of the missions to ujamaa in Tanzania.

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Knuth, Anton. "Who Is the Subject of Mission? The Need to Decolonize Mission From the Perspective of “the Margins”." Transformation: An International Journal of Holistic Mission Studies 37, no. 2 (April 2020): 131–39. http://dx.doi.org/10.1177/0265378820914641.

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The critique of mission history often involves perpetuating the overestimated impact of the missionaries from opposite sides. It was not so much the missionaries who mattered, but what mattered more was whether the people were responding to the message or not. Today we see the translating function of the missionaries in a clearer way and the people’s reception as the crucial factor in the process of modern Christianization. The World Council of Churches in its declaration “Together Towards Life” (2013) separates mission from its entanglement with colonialism as a mission from the margins by grounding it in the triune God (missio Dei), but it seems to overlook the contributing factor of the people as the human subject of the Christianization process. Instead of following a simple input-impact model, we have to acknowledge more those who were adapting themselves to the Christian faith from within their own context.

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Doe, Michael. "From Colonialism to Communion." Journal of Anglican Studies 7, no. 2 (November 2009): 213–20. http://dx.doi.org/10.1017/s1740355309990180.

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AbstractThis article reflects not only on the 2008 Lambeth Conference itself, but also on some of the deeper issues that were both revealed and concealed there and at the Global Anglican Future Conference (GAFCON) meeting that preceded it. I do this as the General Secretary of one of the Communion’s oldest mission agencies, finding common ground between the challenges we face and those that confront the Communion, in three respects. First, the need to move beyond the colonial inheritance to recognize both the independence of partners and the need for new patterns of inter-dependence. Secondly, the challenge to traditional understandings of belonging from a more self-select culture, most obvious in the consumerism of the North but also increasingly in global relationships. Thirdly, the danger of new colonialisms, in the kind of partnerships favoured by non-governmental organizations, from both conservatives and liberals in North America, but also emerging from some newly found powers in the South.

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Smith, Susan. "Converting Colonialism: Visions and Realities in Mission History, 1706–1914." Mission Studies 26, no. 2 (2009): 256–57. http://dx.doi.org/10.1163/016897809x12506857701271.

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Wilfred, Felix, and Theo Sundermeier. "Workshop VIII Mission Beyond Colonialism: New Methods, Models and Language." Mission Studies 10, no. 1 (1993): 194–96. http://dx.doi.org/10.1163/157338393x00224.

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Coates, Timothy. "Miguel Banderia Jerónimo.The “Civilising Mission” of Portuguese Colonialism, 1870–1930." American Historical Review 121, no. 4 (October 2016): 1398–99. http://dx.doi.org/10.1093/ahr/121.4.1398.

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PUCHALSKI, PIOTR. "THE POLISH MISSION TO LIBERIA, 1934–1938: CONSTRUCTING POLAND'S COLONIAL IDENTITY." Historical Journal 60, no. 4 (March 20, 2017): 1071–96. http://dx.doi.org/10.1017/s0018246x16000534.

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abstractThe Polish mission to Liberia (1934–8) was a series of diplomatic, commercial, and scientific initiatives carried out by Poland's Maritime and Colonial League and Ministry of Foreign Affairs. Contextualizing the mission in terms of contemporary attempts to construct Poland's colonial identity, this article argues that Poland's colonial lobby imagined their presence in Liberia as a unique form of colonialism, distinct from its Western counterparts. Many participants in the mission considered Poland to have a special moral mandate in Africa by virtue of its own experience as a recently occupied nation. The grandiose visions of Liberia as a Polish colony and unfulfilled economic promises, however, contributed to the ultimate termination of the mission in 1938. The Poles’ concept of colonialism obscured their plausible objectives in Liberia and distracted them from executing their economic plan. The construction of a Polish colonial identity was a perfect means of rallying patriots around the flag and creating domestic support for Poland's maritime projects, but a colonial ideology was a double-edged sword in foreign affairs.

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Burrows, Mathew. "‘Mission Civilisatrice’: French Cultural Policy in the Middle East, 1860–1914." Historical Journal 29, no. 1 (March 1986): 109–35. http://dx.doi.org/10.1017/s0018246x00018641.

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Mission civilisatnce was one of the bywords of French colonial expansion under the Third Republic. Unfortunately until now there have been few works devoted to its study. Indeed, the notion itself has not been taken very seriously by scholars. As long ago as 1960 when Henri Brunschwig published his seminal work on French colonialism, he stated quite categorically: ‘en Angleterre la justification humanitaire l'emporta’ while ‘en France le nationalisme de 1870 domina’ even if that nationalism ‘ne s'exprima presque jamais sans une mention de cette “politique indigène” qui devait remplir les devoirs du civilisé envers des populations plus arriérées.’ Since then academics both in France and outside have tended to concentrate (in what few works have been written on French colonialism) on the political and economic aspects of the French Empire to the detriment of its cultural components.

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Muzalevskiy, V. A. "PROBLEM OF DEMOCRACY PROMOTION IN CONTEXT OF POSTCOLONIAL FEMINISM." MGIMO Review of International Relations, no. 4(49) (August 28, 2016): 37–48. http://dx.doi.org/10.24833/2071-8160-2016-4-49-37-48.

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The article deals with the problems of democratization as a neocolonial practice. The author argues that the spread of democracy is similar in many respects to colonialism and civilizing mission as universal and even messianic phenomena. He notes that both of these phenomena, despite the similarity of their origin, have different "gender basis" (colonialism has characteristics of masculinity and civilizing mission - of femininity). The author reviewed the history of transforming the concepts of "colonialism" and "civilizing mission". Results parallels between the two phenomena are analyzed as a specific intellectual and public discourse in a particular era influenced the formation of both phenomena. Examples of national civilizing projects, their intellectual potential and influence on contemporary world politics are also considered. The echoes of colonialism and civilizing mission are visible in US and the EU doctrines of democracy promotion. Examining the evolution of approaches to democratization, the author finds the differences in strategic culture of the United States and the European Union: if the American establishment have a propensity to masculine practice of democracy promotion ("democratic enlargement", the project "Greater Middle East", etc.), and European leadership prefers feminine practices. In terms of the post-colonial feminism, this approach does not give these actors any special benefits, as it offers the ineffective governing strategy of the local population, not taking into account, and often denying the specific cultural environment of democracy promotion, paying more attention to institutional characteristics (lack of certain civil rights and freedoms, lack of transparency in the work of public authorities, etc.). The author notes that the current strategy of democracy promotion, though being more complex, creates the effect of "double discrimination", when both the local people and local women (imposing image of "a free and independent Western woman") feel that they are "colonized". Based on an analysis of the current state of democratization, the author proposes four possible scenarios for promoting democracy in the world.

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Smit, P. F. "Afro-Chinese partnership in missions. A similar history, a shared vision." Verbum et Ecclesia 19, no. 1 (August 6, 1998): 78–95. http://dx.doi.org/10.4102/ve.v19i1.1155.

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In this article the possibilities of a shared mission vision and praxis between African and Chinese Christians are considered. The possibility of such an endeavour lies in the respective histories of Africa and the Chinese people as well as in a similar vision for the Church of Christ on earth. Powerful forces, of which European colonialism is probably the most important, have shaped African and Chinese Christian’s view of mission and the church. After a quick tour through the history of mission in Africa and China, the potentials and pitfalls of such a shared mission program are discussed.

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Panich, Lee M. "Native American Consumption of Shell and Glass Beads at Mission Santa Clara De Asís." American Antiquity 79, no. 4 (October 2014): 730–48. http://dx.doi.org/10.7183/0002-7316.79.4.730.

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AbstractThis article uses a consumption framework to examine Native American use of shell and glass beads at the site of Mission Santa Clara de Asís in central California. The analysis considers how indigenous people acquired beads within the mission system as well as the ways in which they integrated diverse types of beads into existing and emergent cultural traditions. Regional archaeological evidence reveals multiple sources of shell beads while the mission's account book offers detailed information regarding the purchase of glass beads by Franciscan missionaries. At Santa Clara, archaeological assemblages from various temporal and spatial contexts demonstrate that native people continued to use shell beads throughout the mission period but also incorporated glass beads into local understandings of status and mourning. Within these general patterns of bead use, the evidence suggests a local preference for white glass beads as well as variation in the use of or access to shell beads across the mission community. These data underscore the localized ways indigenous people made sense of new and familiar items within the constraints of colonialism.

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Gruber, Judith. "Salvation in a Wounded World. Towards a Spectral Theology of Mission." Mission Studies 37, no. 3 (December 16, 2020): 374–96. http://dx.doi.org/10.1163/15733831-12341737.

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Abstract This article argues that there is a growing discrepancy between theological and critical approaches to mission: while critical mission studies have abandoned teleological frameworks for the narration of mission history, historico-theological teleologies still prove to be influential in theological conceptualizations of mission. As a result, there is a lack of theological language that can respond constructively to the interdisciplinary re-reading of mission history – mission theology is immunized from the interdisciplinary critique of mission history. Based on this diagnosis, this article asks what kind of theological approach can account for the complex entanglements of Christian knowledge production into the deadly politics of modern colonialism. Taking an interdisciplinary approach that intersects theology and postcolonial trauma studies, it investigates the narratives of decolonization that emerged around the recent renovation of the Afrika Museum in Brussels, Belgium, and develops from this analysis building blocks towards a ‘spectral theology.’

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Skeie, Karina Hestad. "A Balancing Act: The Norwegian Lutheran Mission in French Colonial Madagascar." Itinerario 33, no. 2 (July 2009): 45–63. http://dx.doi.org/10.1017/s0165115300003090.

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The plural and particularised expressions of colonialism remain a central concern for post-colonial studies. This paper will discuss the role of the Norwegian Lutheran mission in colonial Madagascar in the late-nineteenth and early-twentieth centuries. The case of a Protestant mission from a small European country operating in a French colony provides an interesting opportunity to explore the implications of inter-European dynamics in colonial politics and the role of religion in the relationships between missionaries, colonial subjects, and colonial powers.

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Green, Chris. "The Spirit that Makes Us (Number) One." Pneuma 41, no. 3-4 (December 9, 2019): 397–420. http://dx.doi.org/10.1163/15700747-04103029.

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Abstract Charles Parham’s racism is well known, but the relationship between his racism, his ecclesiology, and his doctrine of Spirit baptism and “missionary tongues” is still not fully appreciated. Early in the pentecostal movement, Pentecostals rejected Parham and quickly abandoned his doctrine of xenolalia alone as “the Bible evidence” of Spirit baptism. But Ashon Crawley’s recent work suggests that the logic of Parham’s racist/colonialist doctrine left a lasting mark on (white) pentecostal theology and practice. In the first parts of the article I explore the effects of racism and colonialism on Pentecostalism, and in the final section I respond to that history by proposing, in conversation with William Seymour’s teachings, a doctrine of mission and tongues-speech that purposefully contradicts the “white-settler” logic of Parham’s teachings.

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George, Sherron Kay. "The Quest for Images of Missionaries in a “Post-Missionary” Era." Missiology: An International Review 30, no. 1 (January 2002): 51–65. http://dx.doi.org/10.1177/009182960203000104.

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The global church enters the new millennium with a radically changed face and missionary situation. One of the results of post-colonialism and the globalization of mission is the declaration of the “post-missionary” era. This means that the only way Western missionaries can continue to engage in cross-cultural mission in today's world is by discovering and incarnating new images. The Bible offers the suggestive images of penitent sinner, beggar, friend, neighbor, follower, disciple, participant-observer, listener, and learner, which might mark the continuing conversion of the missionary today. These images flow from the triune God's self-emptying, self-giving, other-receiving, and other-empowering mission.

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Johnston, Anna. "‘God being, not in the bush’: The Nundah Mission (Qld) and Colonialism." Queensland Review 4, no. 1 (April 1997): 71–80. http://dx.doi.org/10.1017/s1321816600001331.

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Throughout the history of British colonies, the intermingling of commerce and ‘civility’ produced the kinds of colonies that Britain (like other imperial nations) most needed — colonies which not only produced raw materials or space for recalcitrant criminals, but also spaces in which imperialist discourses could educate, convert, and expand what was known of human consciousness. The imperial ‘duty’ was to civilise and conquer the unknown non-Western world for imperial consumption and ‘native’ edification. Through education, both religious and secular, European missionaries sought to inculcate native minds and bodies with the tenets of Western Christianity and culture. Whilst many recent studies have examined the ways in which imperial discourses conquered and codified ‘other’ cultures and peoples, the history of the missionary movement exemplifies a particularly overt form of the dissemination of imperial/Christian discourses. Through Christian teachings, which not only codified religious thinking but also appropriate social behaviour, imperial discourses shaped the manner in which life was experienced under Christian and imperial rule. This paper will explore the ways that missionary activity assisted and effected colonial control.

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Kalu, Ogbu U. "Book Review: Converting Colonialism: Visions and Realities in Mission History, 1706–1914." International Bulletin of Missionary Research 33, no. 1 (January 2009): 44. http://dx.doi.org/10.1177/239693930903300116.

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TURNER, JACK. "JOHN LOCKE, CHRISTIAN MISSION, AND COLONIAL AMERICA." Modern Intellectual History 8, no. 2 (July 28, 2011): 267–97. http://dx.doi.org/10.1017/s1479244311000199.

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John Locke was considerably interested and actively involved in the promotion of Protestant Christianity among American Indians and African slaves, yet this fact goes largely unremarked in historical scholarship. The evidence of this interest and involvement deserves analysis—for it illuminates fascinating and understudied features of Locke's theory of toleration and his thinking on American Indians, African slaves, and English colonialism. These features include (1) the compatibility between toleration and Christian mission, (2) the interconnection between Christian mission and English geopolitics, (3) the coexistence of ameliorative and exploitative strands within Locke's stance on African slavery, and (4) the spiritual imperialism of Locke's colonial vision. Analyzing evidence of Locke's interest and involvement in Christian mission, this article brings fully to light a dimension of Locke's career that has barely been noticed. In so doing, it also illustrates how the roots of toleration in the modern West were partly evangelical.

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Killingray, David. "THE BLACK ATLANTIC MISSIONARY MOVEMENT AND AFRICA, 1780s-1920s." Journal of Religion in Africa 33, no. 1 (2003): 3–31. http://dx.doi.org/10.1163/157006603765626695.

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AbstractOver a period of 150 years African American missionaries sought to spread the Christian Gospel in the 'Black Atlantic' region formed by the Americas, Africa and Britain. Relatively few in number, they have been largely ignored by most historians of mission. As blacks in a world dominated by persistent slavery, ideas of scientific racism and also by colonialism, their lot was rarely a comfortable one. Often called, by a belief in 'divine providence', to the Caribbean and Africa, when employed by white mission agencies they were invariably treated as second-class colleagues. From the late 1870s new African American mission bodies sent men and women to the mission field. However, by the 1920s, black American missionaries were viewed with alarm by the colonial authorities as challenging prevailing racial ideas and they were effectively excluded from most of Africa.

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Goss, Andrew. "Decent colonialism? Pure science and colonial ideology in the Netherlands East Indies, 1910–1929." Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 187–214. http://dx.doi.org/10.1017/s002246340900006x.

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This article examines changes within the Dutch civilising mission ideology after the decline of the Ethical Policy. Support of pure science, scientific knowledge that supposedly transcended ideology and politics, allowed the colonial administration to continue to project their rule as decent and moral, even as conflict and repression dominated colonial politics in the 1920s. The argument starts with the construction of pure science after 1910, under the care of J.C. Koningsberger, out of the research traditions at the Department of Agriculture. It next examines the creation of institutions and agendas of pure science. And finally it analyses the absorption of pure science into the civilising mission of the 1920s. It concludes with a discussion of what this means for historical evaluations of the Dutch colonial project.

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Dartt-Newton, Deana, and Jon Erlandson. "Little Choice for the Chumash: Colonialism, Cattle, and Coercion in Mission Period California." American Indian Quarterly 30, no. 3 (2006): 416–30. http://dx.doi.org/10.1353/aiq.2006.0020.

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Derek R. Peterson. "Converting Colonialism: Visions and Realities in Mission History, 1706–1914 (review)." Catholic Historical Review 95, no. 3 (2009): 581–83. http://dx.doi.org/10.1353/cat.0.0430.

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Jaenen, Cornelius J. "The Combes-Tamisier Mission to Ethiopia, 1835-37: Saint-Simonian Precursors of Colonialism." French Colonial History 3, no. 1 (2003): 143–55. http://dx.doi.org/10.1353/fch.2003.0007.

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Kaunda, Chammah J. "Sharing a Journey, Sharing a Story: The Missiological Hope." Expository Times 131, no. 1 (August 22, 2019): 1–8. http://dx.doi.org/10.1177/0014524619866383.

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This article engages the Emmaus narrative from a missiological hope perspective. It argues that the story conceals critical resources for constructing a critical missiological hope in the African context of neo-colonialism which can empower African Christians to actively participate in God’s mission of struggle for liberation and a search to actualize the reign of God on earth as it is heaven.

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Thorpe, Benjamin J. "Eurafrica: A Pan-European Vehicle for Central European Colonialism (1923–1939)." European Review 26, no. 3 (June 14, 2018): 503–13. http://dx.doi.org/10.1017/s1062798718000200.

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‘Eurafrica’, the continental-scale fusion of Europe and Africa into one political entity, was first developed as a political concept in the 1920s by the Pan-European Union, and named as such in a 1929 article by its founder and leader Richard Coudenhove-Kalergi. Within five years, this neologism had become a commonplace, as Eurafrica exploded across public political discourse. This paper unpacks what Eurafrica entailed in its original expression, what made it a useful concept for the Pan-European Union to employ, and what made it so appealing to a wider (European) public. It does so with particular reference to the way in which Eurafrica was presented as a means of opening up colonialism to those European states that lacked their own colonies. Partly, this meant appealing to German colonialists resentful at the stripping of Germany’s colonies at Versailles. Crucially, however, it also meant appealing to the broader ‘historical injustices’ that meant that Central European countries did not have access to colonies, and promising a future in which these intra-European ‘injustices’ could be transcended and Central Europeans could thus become equal partners in Europe’s mission civilisatrice in Africa.

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Spence, Taylor. "Naming Violence in United States Colonialism." Journal of Social History 53, no. 1 (2019): 157–93. http://dx.doi.org/10.1093/jsh/shy086.

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Abstract This article reexamines a highly public dispute between a powerful and well-connected Episcopal bishop and his missionary priest, men both central to the government’s campaign of war and assimilation against Indigenous Peoples in the Northern Great Plains of the nineteenth-century United States. The bishop claimed that the priest had engaged in sexual intercourse with a Dakota woman named “Scarlet House,” and used this allegation to remove the priest from his post. No historian ever challenged this claim and asked who Scarlet House was. Employing Dakota-resourced evidence, government and church records, linguistics, and onomastics, this study reveals that in actuality there was no such person as Scarlet House. Furthermore, at the time of the incident, the person in question was not a woman but a child. The church created a fictional personage to cover up what was taking place at the agency: sexual violence against children. After “naming” this violence, this article makes four key historical contributions about the history of US settler colonialism: It documents Dakota Peoples’ agency, by demonstrating how they adapted their social structures to the harrowing conditions of the US mission and agency system. It situates the experiences of two Dakota families within the larger context of settler-colonial conquest in North America, revealing the generational quality of settler-colonial violence. It shows how US governmental policies actually enabled sexual predation against children and women. And, it argues that “naming violence” means both rendering a historical account of the sexual violence experienced by children and families in the care of the US government and its agents, as well as acknowledging how this violence has rippled out through communities and across generations.

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Hall, Catherine. "A Jamaica of the Mind: Gender, Colonialism, and the Missionary Venture." Studies in Church History 34 (1998): 361–90. http://dx.doi.org/10.1017/s0424208400013759.

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Mary Ann Middleditch, a young woman of twenty in 1833, living in Wellingborough in Northamptonshire and working in a school, confided in her letters her passionate feelings about Jamaica and the emancipation of slaves. The daughter of a Baptist minister, she had grown up in the culture of dissent and antislavery and felt deeply identified with the slaves whose stories had become part of the books she read, the sermons she heard, the hymns she sang, the poems she quoted, and the missionary meetings she attended. In 1833, at the height of the antislavery agitation, Mary Ann followed the progress of William Knibb in Northamptonshire. Knibb, who was born in nearby Kettering, had gone to Jamaica as a Baptist missionary in 1824 and been radicalized by his encounter with slavery. In the aftermath of the slave rebellion of 1831, widely known as the Baptist War because of the associations between some of the slave leaders and the Baptist churches, the planters had organized against the missionaries, burnt their chapels and mission stations, persecuted and threatened those whom they saw as responsible. Faced with the realization that their mission could not coexist with slavery the Baptist missionaries in Jamaica sent William Knibb, their most eloquent spokesman, to England to present their case. Abandoning the established orthodoxy that missionaries must keep out of politics, Knibb openly declared his commitment to abolition. The effect was electric and his speeches, up and down the country, were vital to the effective organization of a powerful antislavery campaign which resulted in the Emancipation Act of 1833.

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Kalusa, Walima T. "From an Agency of Cultural Destruction to an Agency of Public Health." Social Sciences and Missions 27, no. 2-3 (2014): 219–38. http://dx.doi.org/10.1163/18748945-02702002.

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Most medical histories maintain that missionary doctors in imperial Africa were agents of Western cultural imperialism. This scholarship, informed by the writings of Michel Foucault, projects mission-based healers as agents of imperial power who played a major role in emasculating African therapeutic systems and in reinforcing colonial hegemony. This scholarship partly derives its support from the fact that across Africa, mission doctors and nurses cast themselves as cultural conquistadors whose ultimate goal was no less to undermine local medical culture than to supplant it with biomedical comprehensions of disease, healing and medicine. Convincing as this scholarship may be, it over-simplistically locks Christian medical missions in a distant/static past, erroneously portraying them as monolithic entities, and largely obscuring how missionary discourses and praxis surrounding disease and medicine metamorphosed in the aftermath of colonialism. This paper may be read as a corrective to such scholarship. The paper insists that, in conformity with the expectations and demands of the post-colonial regime in Zambia, Catholic medics reconfigured their medical discourse and practice. Consequently, their medicine lost its imperial/hegemonic pretensions and became an agency through which the newly-independent Zambian state implemented its public health reforms.

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Goulet, R. "Harvest of Souls: The Jesuit Missions and Colonialism in North America, 1632-1650; The Chaco Mission Frontier: The Guaycuruan Experience." Ethnohistory 49, no. 2 (April 1, 2002): 462–66. http://dx.doi.org/10.1215/00141801-49-2-462.

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Darmawan, Ruly, and Noeranti Andanwerti. "Book Review. Racial Science and Human Diversity in Colonial Indonesia." Jurnal Humaniora 28, no. 3 (February 25, 2017): 362. http://dx.doi.org/10.22146/jh.v28i3.22293.

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This book which entitles ‘Racial Science and Human Diversity in Colonial Indonesia’ was written by Fenneke Sysling, a historian of science and Colonialism. This book is published in 2016 by NUS Press, National University of Singapore, Singapore. This book provides an exposure of Western thinkers, especially in the field of physical anthropology, in mapping out the existing races in Indonesia. Towards this mission, the Colonial scientists faced many obstacles in both technical and non-technical aspects.

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Stephen O'Harrow. "Babar and the Mission Civilisatrice: Colonialism and the Biography of a Mythical Elephant." Biography 22, no. 1 (1999): 86–103. http://dx.doi.org/10.1353/bio.2010.0218.

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Boehme, Armand J. "Converting Colonialism: Visions and Realities in Mission History, 1706-1914 - Edited by Dana L. Robert." Reviews in Religion & Theology 16, no. 2 (March 2009): 209–12. http://dx.doi.org/10.1111/j.1467-9418.2008.00420_6.x.

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Strong, Rowan. "Converting Colonialism: Visions and Realities in Mission History 1706-1914 - Edited by Dana L. Robert." Journal of Religious History 35, no. 1 (February 23, 2011): 139–40. http://dx.doi.org/10.1111/j.1467-9809.2010.00962.x.

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Bell, Colleen, and Kendra Schreiner. "The International Relations of Police Power in Settler Colonialism: The “civilizing” mission of Canada's Mounties." International Journal: Canada's Journal of Global Policy Analysis 73, no. 1 (March 2018): 111–28. http://dx.doi.org/10.1177/0020702018768480.

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In contrast to narratives by the Royal Canadian Mounted Police, the United Nations, and some scholars that international police assistance is a relatively recent phenomenon, we argue that Canada's Mounties have always been international. To develop this argument, we examine three dimensions of police power in international relations historically and with respect to the role of the Mounties specifically. First, we discuss the concept of police power and its central role in giving rise to another concept: civilization. The concept of civilization gained considerable traction as a rationale for police power in Britain's colonies, including Canada. Second, we turn to a discussion of imperial policing in the colonial settlement of Canada involving an elaborate array of “civilizing” techniques, some of which are still in operation today. Since Confederation, the Mounties have been involved in wide-ranging state-building missions with the purpose of securing Canadian sovereignty, in part through land and resource acquisition, and the denial of Indigenous sovereignties. Third, we show that the Mounties' contributions to settler colonialism played a role in shaping international relations from the twentieth century. In particular, the Mounties were central in constituting Canada as a member of the globally dominant Anglo-Saxon community of states. In conclusion, we suggest that current international policing practices in the global periphery are not novel phenomena, but are rooted in international police powers that made possible the colonial settlement of Canada.

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Intan, Benyamin Fleming. "Misi Kristen di Indonesia: Kesaksian Kristen Protestan." Societas Dei: Jurnal Agama dan Masyarakat 2, no. 2 (October 24, 2017): 325. http://dx.doi.org/10.33550/sd.v2i2.21.

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ABSTRACT: In this article, the writer reveals the presence and struggles of Protestant churches in Indonesia doing God’s mission within world’s largest Muslim population country. Firstly, the writer explains the challenges and strives of Protestant churches since the time of Dutch colonialism, Japanese colonization, until Indonesian independence which includes the Old Order and the New Order. This article also highlights Indonesian churches’ struggle of independence to release themselves from the control of Dutch government, fully leaning to Christ, as well as the strategic role of Christianity in preventing nation’s disintegration to make Indonesia one. After that, the writer then performs critical reflection on the struggles of Protestant churches in Indonesia from the perspective of Reformed theology. The writer found that the presence of Christian mission in Indonesia is far from the force of arms and economic greed. However, churches in Indonesia cannot detach themselves from various challenges and suffering in God’s mission which includes Evangelical Mandate and Cultural Mandate. Therefore, while they are still entrusted by Christ, churches in Indonesia ought to perform their dutiful calling faithfully and joyfully. KEYWORDS: God’s mission, witness, evangelism, protestant church in Indonesia, ideology, religion-state relation, mission’s institution

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Wendt, Helge. "Central European Missionaries in Sudan: Geopolitics and Alternative Colonialism in Mid-Nineteenth Century Africa." European Review 26, no. 3 (June 12, 2018): 481–91. http://dx.doi.org/10.1017/s1062798718000182.

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The article gives an example of how actors and processes should be differentiated from each other in an imperial context that concerns both a European and a non-European region. Some of the ‘Austrian’ missionaries who worked in the Catholic mission in southern Sudan were of Slavic or Italian origin. Their double identity shaped the way they conceived their pastoral work. Nevertheless, these missionaries were not the only group of people who were engaged in this Austrian colonial endeavour in mid-nineteenth century Sudan.

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Kangwa, Jonathan. "Reading The Bible With African Lenses: Exodus 20:1–17 As Interpreted by Simon Kapwepwe." Expository Times 132, no. 11 (June 23, 2021): 465–76. http://dx.doi.org/10.1177/00145246211021861.

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The bible has been differently received, read, interpreted and appropriated in African communities. Political freedom fighters in Zambia used the bible to promote black consciousness and an awareness of African identity. The first group of freedom fighters who emerged from the Mwenzo and Lubwa mission stations of the Free Church of Scotland in North Eastern Zambia read and interpreted the bible in a manner that encouraged resistance against colonialism and the marginalization of African culture. This paper adds to current shifts in African biblical scholarship by considering Simon Mwansa Kapwepwe’s interpretation of Exodus 20:1–17 in the context of Zambia’s movement for political and ecclesiastical independence. Kapwepwe belonged to the first group of freedom fighters - fighting alongside Kenneth Kaunda who would become the first President of Zambia. The present paper shows how Kapwepwe brought the biblical text into dialogue with the African context to address urgent issues of his time, including colonialism.

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Christopher, K. W. "Colonialism, missionaries, and Dalits in Kalyan Rao’s Untouchable Spring." Journal of Commonwealth Literature 53, no. 1 (June 24, 2017): 140–54. http://dx.doi.org/10.1177/0021989417708828.

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Dalit conversion to Christianity has a long history, predating Dr Ambedkar’s call for conversion in 1935. The contexts of conversion are many; however, the strong urge among Dalits to escape the oppressive, dehumanizing socio-spiritual condition remains the chief motive. The colonial administration, and even before that, the missionaries, were the first to make interventions in the lives of the Dalits, providing access to education, employment, healthcare, and mobility. Consequently many Dalits converted to Christianity en masse. However, post conversion, they became “doubly marginalized” (Omvedt, 2009) both in terms of caste and religion. Several attacks on Dalit Christians in colonial as well as post-independence India illustrate these two bases of victimization. A few writers, such as Bama, Imayam, and Raj Gouthaman, have attempted to explore the lived experience of Dalit Christians with a focus on caste within the Catholic Church. Kalyan Rao’s Telugu novel Antarani vasantham ( Untouchable Spring) is the first novel that seriously engages with the complex of Dalit conversions and in an epic fashion explores the lived experience and struggle of Telugu Dalits and Dalit Christians in history from the colonial times to the present. The primary focus of this article is to explore Kalyan Rao’s representation of Dalit experience using the optics of mission history and liberation and Dalit theologies, which I argue, enable us to contextualize the novel’s representation of Dalit habitus.

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Journal articles on the topic 'Mission and colonialism'

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