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Books on the topic 'Missionaries – South Africa'

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

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1

Audrey, Ryan, ed. God in action: Revival in South Africa. Port Elizabeth, South Africa: Crompton Ministries, 1994.

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2

Memories of Africa: Stories from a pioneer missionary. Kansas City, Mo: Nazarene Pub., 1993.

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3

Mission memories II: In apartheid South Africa. Minneapolis, Minn: Kirk House Publishers, 2009.

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4

John Philip, 1775-1851: Missions, race, and politics in South Africa. [Aberdeen]: Aberdeen University Press, 1986.

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5

Egli, Martina. Mothers and daughters: The training of African nurses by missionary nurses of the Swiss Mission in South Africa. Lausanne: Le Fait missionnaire, 1997.

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6

Life and work of Dr. J. Th. van der Kemp, 1747-1811: Missionary pioneer and protagonist of racial equality in South Africa. Cape Town: A.A. Balkema, 1988.

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7

1951-, Herbert Robert K., ed. Trekking in South Central Africa, 1913-1919. Johannesburg, South Africa: Witwatersrand University Press, 1993.

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8

The equality of believers: Protestant missionaries and the racial politics of South Africa. Charlottesville: University of Virginia Press, 2012.

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9

Healing traditions: African medicine, cultural exchange, and competition in South Africa, 1820-1948. Athens, Ohio: Ohio University Press, 2008.

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10

Annihilation: The sense and significance of death. Montréal [Québec]: McGill-Queen's University Press, 2009.

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11

Willemse, Catherine. Met 'n diepe verlange. Kaapstad: Human & Rousseau, 2006.

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12

Erika Sutter: Seen with other eyes : memories of a Swiss eye doctor in rural South Africa. Basel: Basler Afrika Bibliographien, 2013.

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13

Spong, Bernard. Sticking around. Pietermaritzburg: Cluster Publications, 2006.

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14

Sticking around. Pietermaritzburg: Cluster Publications, 2006.

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15

The hunchback missionary: A novel. Johannesburg: Jonathan Ball Publishers, 2014.

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16

The politics of a South African frontier: The Griqua, the Sotho-Tswana and the missionaries, 1780-1840. Basel: Basler Afrika Bibliographien, 2010.

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17

Heese, H. F. Die Berliner am Kap: The German missionaries and the African Political Organisation in the South Western Districts, 1902-1914. Wien: SADOCC, South African Documentation and Cooperation Centre, 1993.

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18

Foster, Sarah Jane. Sarah Jane Foster, teacher of the freedmen: The diary and letters of a Maine woman in the South after the Civil War. Rockport, Me: Picton Press, 2001.

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19

Carl, Meyer. Days of horror during the siege of Kimberley, 1899-1990. Kimberley, South Africa: Kimberley Africana Library under the auspices of the Friends of the Library, 1999.

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20

Scott, Dot. Girl in a blue bonnet. Gibsons, B.C: D. Scott, 2008.

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21

Tjelle, Kristin Fjelde. Missionary Masculinity, 1870-1930: The Norwegian Missionaries in South-East Africa. Palgrave Macmillan, 2014.

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22

The Early Mission in South Africa =: Die Vroee Sending in Suid-Afrika, 1799-1819. Not Avail, 2005.

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23

Harries, Patrick. Butterflies & Barbarians: Swiss Missionaries and Systems of Knowledge in South-East Africa. Ohio University Press, 2007.

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24

Harries, Patrick. Butterflies & Barbarians: Swiss Missionaries and Systems of Knowledge in South-East Africa. Ohio University Press, 2007.

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25

Levine, Roger S. Living Man from Africa, a: Jan Tzatzoe, Xhosa Chief and Missionary, and the Making of Nineteenth-Century South Africa. Yale University Press, 2010.

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26

Between Worlds: German Missionaries and the Transition from Mission to Bantu Education in South Africa. Wits University Press, 2017.

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27

Levine, Roger S. Living Man from Africa: Jan Tzatzoe, Xhosa Chief and Missionary, and the Making of Nineteenth-Century South Africa. Yale University Press, 2010.

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28

Levine, Roger S. Living Man from Africa: Jan Tzatzoe, Xhosa Chief and Missionary, and the Making of Nineteenth-Century South Africa. Yale University Press, 2013.

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29

Mission Science and Race in South Africa: A. W. Roberts of Lovedale, 1883-1938. Lexington Books/Fortress Academic, 2015.

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30

Grey, Ashley. Unforgiven: Missionaries or Mercenaries? the Tragic Story of the Rebel West Indian Cricketers Who Toured Apartheid South Africa. Pitch Publishing (Brighton) Limited, 2020.

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31

LeMarquand, Grant. Anglicans in the Horn of Africa. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0009.

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In the nineteenth and twentieth centuries, Anglican missionaries attempted to bring renewal to the ancient Ethiopian Orthodox Church by teaching the Orthodox clergy and people the content of the Bible. Other Anglican missionaries attempted to reach Ethiopian Jews with the gospel of Christ, and then encouraged Jewish converts to be baptized in the Orthodox Church. In major cities (such as Addis Ababa and Asmara) Anglicans established chaplaincies for British expatriates. Recently, Anglican refugees from South Sudan planted churches in western Ethiopia, especially in the regions of Asosa and Gambella. These churches of Nuer, Anuak, Opo, Mabaan, and Jieng (Dinka) people are found both in refugee camps and in many local villages and towns. This chapter examines these different endeavours as part of one Anglican story.
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32

Elliot, Elisabeth. Made for the Journey: One Missionary's First Year in the Jungles of Ecuador. Revell, 2018.

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33

A Living Man from Africa New Directions in Narrative History. Yale University Press, 2010.

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34

Hill, Kimberly D. A Higher Mission. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813179810.001.0001.

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Throughout the first three decades of the twentieth century, alumni and students from historically black colleges and universities contributed to the American Protestant mission movement in West Africa. Those contributions extended beyond the manual labor endeavors promoted by Booker T. Washington and the Phelps Stokes Fund; African American missionaries also adapted classical studies and self-help ideology to a transnational context. This book analyzes the effects and significance of black education strategies through the ministries of Althea Brown and Alonzo Edmiston from 1902 to 1941. Brown specialized in language, music, and cultural analysis while her husband engaged in preaching, agricultural research, and mediation on behalf of the American Presbyterian Congo Mission in what became the Belgian Congo. Personal and professional partnership motivated the two missionaries to interpret their responsibilities as a combination of training from Fisk University, Tuskegee Institute, and Stillman Institute. Each of these institutions held a symbolic meaning in the contexts of the Southern Presbyterian Church and European colonialism in Africa. Denominational administrators and colonial officials understood African American missionaries as leaders with the potential to challenge racial hierarchies. This perception influenced the shifting relations between African Christians and black missionaries during the development of village churches. The Edmistons’ pedagogical interest in adapting to local conditions encouraged Presbyterian converts and students to promote their interests and their authority within the Congo Mission. At the same time, occasional segregation and expulsion of African American missionaries from overseas ministry enabled them to influence early civil rights activities in the American South.
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35

Sharkey, Heather J. African Colonial States. Edited by John Parker and Richard Reid. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199572472.013.0008.

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This chapter sketches a history of European colonial states in Africa, north and south of the Sahara, during the nineteenth and twentieth centuries. It explains when and why colonial states emerged, what they did, how they worked, and who shaped them. Noting discrepancies between the theory and practice of colonial administration, the chapter shows that colonial administration was far more diffuse and less closely coordinated than official discourses of governance suggested. The performance of colonialism involved a wide range of actors: not only European military and civilian elites and African chiefs, but also African translators and tax collectors, as well as European forestry experts, missionaries, anthropologists, and settlers. The chapter also considers debates over reconciling the violence and exploitation of colonial states with their claims to, and aspirations for, social development in Africa, particularly in light of their relationship to the postcolonial states that succeeded them.
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36

Gordon, David M. Localizing the Global. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190657543.003.0012.

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By the late 19th century, a caravan trade extended from the Indian and Atlantic littorals through the hinterlands of south central Africa. Industrial commodities—guns, cloths, iron, and beads—were exchanged for ivory, slaves, beeswax, and rubber. Along the trade routes and in trading centers, words spread to describe new commodities, new peoples, new trading customs, and new forms of political power. These Wanderwörter originated in the languages of the coastal traders, in particular in Portuguese and Kiswahili. When the diverse vernaculars of the south central African interior were transcribed by colonial-era missionaries into “tribal” languages, such wandering words were incorporated into these languages, often disguised by distinctive orthographies. Other words were left out of dictionaries and political vocabularies, replaced by supposedly more authentic and archaic words. Examining these wandering words provides a window into linguistic dynamism and political-economic change prior to European conquest.
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37

Swartz, David R. Facing West. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190250805.001.0001.

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The dramatic growth of Christianity in the Global South over the last century has shifted the balance of power away from strongholds in Europe and the United States. While we typically imagine religion traveling from West to East and from North to South, David R. Swartz shows that lines of influence also run in other directions. Missionaries and non-Western evangelicals have shaped the American evangelical church. On issues of race, economics, human rights, and social justice, these complex transnational relationships often feature accommodation and mutuality, and they often push toward cosmopolitan sensibilities among elite and establishment evangelicals. But they also feature resistance among American evangelical populists, many of whom voted for Donald Trump in 2016. And on issues of sexuality and the supernatural, they draw sustenance from the Global South. This geographically expansive book, which spans Asia, Africa, and South America, offers new insights into a tradition that imagines itself as both American and part of a global communion. It considers how evangelical networks not only go out to, but also come from, the ends of the earth.
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38

Meer, Sarah. American Claimants. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198812517.001.0001.

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This book recovers a major nineteenth-century literary figure, the American Claimant. The claimant was used to imagine cultural contact and exchange across the anglophone Atlantic, especially between Britain and the United States. Later, claimants were exported to South Africa, in fictions representing black students who acquired American degrees. The book argues that the claimant was a major and pervasive motif, with literary, rhetorical, and political uses. It was invoked to imagine cultural difference, in relation to identity, inheritance, relationship, or time. It could dramatize tensions between tradition and change, or questions of exclusion and power: it was wielded against slavery and segregation, or privileges of gender and class. American Claimants explores the figure’s implications for writers and editors, and also for missionaries, artists, and students, in works created and set in Britain, in the United States, in South Africa, and in Rome. The book touches on theatre history and periodical studies, literary marketing and reprinting, and activism, education, sculpture, fashion, and dress reform. Texts discussed range from Our American Cousin to Bleak House, Little Lord Fauntleroy to Frederick Douglass’ Paper; writers include Frances Trollope, Julia Griffiths, Alexander Crummell, John Dube, James McCune Smith, Nathaniel Hawthorne, and Mark Twain.
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39

Wempe, Sean Andrew. Revenants of the German Empire. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190907211.001.0001.

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This book addresses the various ways in which Colonial Germans attempted to cope with the loss of the German colonies after the Treaty of Versailles in 1919. The German colonial advocates who are the focus of this monograph comprised not only those individuals who had been allowed to remain in the mandates as new subjects of the Allies, but also former colonial officials, settlers, and missionaries who were forcibly repatriated by the mandatory powers after the First World War. These Kolonialdeutsche (Colonial Germans) had invested substantial time and money in German imperialism. This work places particular emphasis on how colonial officials, settlers, and colonial lobbies made use of the League of Nations framework, and investigates the involvement of former settlers and colonial officials in such diplomatic flashpoints as the Naturalization Controversy in South African-administered Southwest Africa, and German participation in the Permanent Mandates Commission (PMC) from 1927 to 1933. The period of analysis ends in 1933 with an investigation of the involvement of one of Germany’s former colonial governors in the League of Nations’ commission sent to assess the Manchurian Crisis between China and Japan. This study revises standard historical portrayals of the League of Nations’ form of international governance, German participation in the League, the role of interest groups in international organizations and diplomacy, and liberal imperialism. In analyzing colonial German investment and participation in interwar liberal internationalism, the project also challenges the idea of a direct continuity between Germany’s colonial period and the Nazi era.
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40

Kling, David W. Presbyterians and Congregationalists in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0008.

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John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.
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