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Journal articles on the topic 'Missionary conflicts'
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1
Dunaetz, David R., and Ant Greenham. "Power or concerns: Contrasting perspectives on missionary conflict." Missiology: An International Review 46, no. 1 (November 8, 2017): 67–85. http://dx.doi.org/10.1177/0091829617737499.
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Among the consequences of conflicts between missionaries are a reduction in ministry effectiveness and an increase in the likelihood of missionary attrition. In contrast to perspectives of conflict management in Christian contexts which tend to focus on power (condemning the other party as sinful, enforcing submission to the hierarchical superior, or separation of the conflicting parties), the dual concern model of conflict management views conflict as an opportunity to understand each party’s concerns so that the two parties may cooperate and find solutions that correspond to the interests of both parties (Phil. 2:4). The dual concern model also predicts conflict behaviors (i.e., forcing, submission, or avoidance) when the interests of both parties are not considered. A qualitative analysis of data collected from present and former missionaries describing power issues (N = 34) indicates that the dual concern model of conflict management can be used to predict conflict behaviors and outcomes, even when conflicts are initially framed in terms of power. Recommendations for increasing cooperation between missionaries include better training in conflict management, the creation of mediation systems, and the development of an organizational culture that promotes cooperation.
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Okello, Belindah Aluoch, and Dorothy Nyakwaka. "Missionaries’ Rivalry in Kenya and the Establishment of St. Mary’s School Yala." African and Asian Studies 15, no. 4 (December 21, 2016): 372–92. http://dx.doi.org/10.1163/15692108-12341082.
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This article discusses the establishment of St. Mary School Yala, a school begun by the Mill Hill Missionaries as an incentive to attract potential African converts to Catholicism. The school was the outcome of fierce rivalry among missionary groups to spread their denominational faith. Provision of formal education became a popular method of enticing potential converts when colonialism took root as Africans then began flocking mission stations in search of this education to survive the colonial economy. Data for this study was collected from the Kenya National Archive, oral interviews, and from published works on missionary activity in their early years of settlement in Kenya. The study has applied Christian Apologetics theory in analysing the missionaries’ conflict which initiated the establishment of St. Mary’s School; and Dahrendorf’s Theory of Social Conflict in examining conflicts between missionaries, Africans and the colonial state which steered the later development of St. Mary’s School.
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Truong, Anh Thuan. "Conflicts among religious orders of Christianity: А study of Vietnam during the 17th and 18th centuries." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 369–78. http://dx.doi.org/10.21638/spbu17.2021.214.
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During the 17th and 18th centuries, the presence as well as activities of religious orders of Christianity in Vietnam, predominantly the Society of Jesus, Mendicant Orders (Franciscan Order, Dominican Order, etc.), and the Society of Foreign Missions of Paris, to establish or maintain and strengthen the interests of some Western countries’ (Portugal, Spain, France) missionary work in this country led to conflicts and disputes over the missionary area as well as the right to manage missionary activities among religious orders of Christianity. From 1665 to 1773, the Vietnamese Catholic Church witnessed protracted disputes and conflicts between Jesuits sponsored by the Portuguese and the Society of Foreign Missions of Paris backed by France. While contradictions between them remained unresolved, from the first half of the 18th century onwards, conflicts and disputes between the Spanish Franciscan Order and the missionaries of the Society of Foreign Missions of Paris continued to arise. This influenced the development of Christianity in Vietnam during this period. Based on original historical sources and academic achievements of Vietnamese scholars as well as international, this article applies two main research methods of the history of science (historical and logical methods) with other research methods (systemic, analysis, synthesis, comparison, etc.) to closely examine the “panorama” of the conflicts between the religious orders of Christianity that took place in Vietnam during the 17th and 18th centuries. The article analyzes the underlying and direct cause of this phenomenon, making certain contributions to the study of the relationship among religious orders in the process of introduction and development of Christianity in Vietnam, as well as the history of East-West cultural exchange in the country during this period.
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Hall, M. Elizabeth Lewis, and Betsy A. Barber. "The Therapist in a Missions Context: Avoiding Dual Role Conflicts." Journal of Psychology and Theology 24, no. 3 (September 1996): 212–19. http://dx.doi.org/10.1177/009164719602400303.
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Recent involvement of mental health workers in the task of world missions has led to greater awareness of the ethical challenges faced in this context. The challenge of avoiding dual role conflicts is addressed here. Dual role conflicts occur when the therapist's involvement with the client in a role other than that of therapist jeopardizes the client's well-being by interfering with the therapy or harming the client. The characteristics of the missions context that contribute to dual role conflicts are explored, followed by an examination of the ways in which dual roles can become problematic from a social psychology perspective. It is suggested that problems can occur when expectations between two roles are in conflict, when obligations from two roles are incompatible, or when the power inherent in the therapist role leads to ethical violations. Finally, five suggestions are offered for minimizing the adverse effects of dual roles on the missionary client and on the therapist.
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Johnson-Hill, Jack. "The Missionary-Islander Encounter in Hawaii as an Ethical Resource for Cross-Cultural Ministry Today." Missiology: An International Review 23, no. 3 (July 1995): 309–30. http://dx.doi.org/10.1177/009182969502300305.
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Drawing on archival research, this article interprets the initial interactions between American Congregational missionaries and Hawaiian Islanders in relation to basic value conflicts surrounding the abolition of the kapu (taboo) system within the Hawaiian society of the 1820s. It is argued that the missionaries were aware of these conflicts and acted, often unintentionally, in ways which implied “taking sides.” Although they sought the support of the expatriate business community, they also challenged oppressive dimensions of the indigenous authority structure regarding women and commoners. This emancipatory dimension of missionary praxis is suggestive of social ethical implications for cross-cultural ministry today.
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Parker, Charles H. "Converting souls across cultural borders: Dutch Calvinism and early modern missionary enterprises." Journal of Global History 8, no. 1 (February 18, 2013): 50–71. http://dx.doi.org/10.1017/s1740022813000041.
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AbstractThis study focuses on disputes among Dutch Calvinists (Reformed Protestants) in Asia and in Europe over how to administer the sacraments of baptism and communion to people with little or no exposure to Protestant Christianity. Historians have tended to view these conflicts as evidence of Calvinist rigidity and the incompatibility between Protestantism and non-European societies. When examined within global patterns of Christianization, however, it becomes clear that Calvinists had much in common with Roman Catholic missionaries in trying to convert people across cultural borders. All missionaries had to negotiate the inherent tensions between accommodation and orthodoxy in early modern missionary programmes. Many Calvinists on the missionary frontier, like their Catholic counterparts, opted for syncretistic strategies over objections from authorities in their religious heartland.
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Sychevsky, Anton. "OLD BELIEVERS IN THE EKATERINOSLAV DIOCESE AND ACTIVITIES OF ORTHODOX MISSION AT THE BEGINNING OF THE 20th CENTURY." Intermarum history policy culture, no. 7 (January 28, 2020): 115–35. http://dx.doi.org/10.33287/112007.
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The purpose of this study is to present the religious life of the Old Believers in the Ekaterinoslav diocese of at the beginning of the 20th century and analyze the specific nature of the Orthodox mission activities in their midst. The research methodology is based on the principles of historicism, consistency, author’s objectivity, as well as on general scientific (analysis, synthesis, concretization, generalization) and special historical (problem-chronological, historical-genetic, historical-typological) methods. The problem-chronological method has been employed to analyze the religious life of the Old Belief communities in the Ekaterinoslav diocese and reveal the religious policy of the official Orthodox Church towards the Old Believers in the specified period. The historical-genetic method has been applied to analyze the transformations of the Old Belief in the Ekaterinoslav diocese and examine the confessional policy of the Orthodox Church. The historical-typological method has been adopted to study the internal separation and conflicts in the Old Belief of the Ekaterinoslav diocese and consider the forms of religious policy implementation. The scientific novelty of the undertaken researchlies in the fact that for the first time the internal distribution of the Old Belief in the Ekaterinoslav diocese has been comprehensively studied, the course of the conflict between the okruzhniki and the neokruzhniki has been disclosed, the forms and methods of missionary activity of the official Orthodox Church have been presented. Conclusions. At the beginning of the 20th century, 10 000 Old Believers lived in the Ekaterinoslav diocese. The popovtsy represented the overwhelming majority; the neokruzhniki, the bespopovtsy, and the beglopopovtsy were made up groups. The relations with priests, whose actions provoked indignation among the parish, caused the internal conflicts in the communities. The case of the priest S. Tokarev gained special publicity. The conflict was acute in popovshchina, between the okruzhniki and the neokruzhniki, that gradually began to decline after the act of reconciliation in 1906. On the way to reconciliation, the community of the okruzhniki faced an alleged provocation against Archbishop Ioann. The «fight» against the Old Believers remained the priority in the activities of the Orthodox missionary. The diocesan missionaries were opposed both by the representatives of the clergy and the ordinary Old Believers, and the authorities, namely the Old Belief nachyotchiki K. Peretrukhin, V. Zelenkov, L. Pichugin, and others. Despite the high level of organization and activities of the missionary institute, the immediate success of the mission was limited.
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Boeninger, Stephanie. "Memory that ‘owes nothing to fact’: Friel's Implausible Missionary Priest in Dancing at Lughnasa." Irish University Review 48, no. 2 (November 2018): 236–49. http://dx.doi.org/10.3366/iur.2018.0352.
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Dancing at Lughnasa has been widely discussed as a memory play. Critics frequently analyze the way Michael's narration shapes the story he tells of five unmarried sisters living together in 1930's Donegal. Fewer critics, however, focus on Michael's representation of Father Jack, the missionary priest who returns after twenty-five years in Uganda. A surprisingly articulate anthropological observer who is more changed by the Ugandans than they by him, Father Jack defies the image of the missionary imperialist. Indeed, his portrayal conflicts with historical records. Father Jack's heterodox beliefs distress his family, but they find favor with postmodern audiences, eager to see Irish characters resist their part in the colonial enterprise. Friel's portrayal of Father Jack thus implicates the audience, not just Michael, in the play's selective memory.
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Mbaya, Henry. "Resistance to Anglican Missionary (umca) Activities in Southern Malawi in 1861." Exchange 46, no. 3 (September 1, 2017): 264–84. http://dx.doi.org/10.1163/1572543x-12341447.
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Abstract This paper recounts the encounter that occurred between the Anglican missionaries of the Universities Mission to Central Africa (umca) and the local Mang’anja people at Magomero, in Southern Malawi in 1861. It situates the encounter in the context of slave trade and local conflicts, and war between the Mang’anja and the Yao people in which the missionaries themselves were embroiled. The paper argues that, centred on the differences in perceptions, interpretations of issues that related to land, culture and religious worldviews, the encounter entailed some acts of resistance by the local Mang’anja people.
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Ruiu, Adina. "Conflicting Visions of the Jesuit Missions to the Ottoman Empire, 1609–1628." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 260–80. http://dx.doi.org/10.1163/22141332-00102007.
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Beginning in 1609, as a result of the Capitulations concluded between France and the Ottoman Empire, the French Jesuits launched their missionary work in Istanbul. Protected by the French ambassador, the French Jesuits defined themselves as both French subjects and Catholic missionaries, thus experiencing in a new and complicated geopolitical context the tensions that were at the core of their order’s identity in France, as elsewhere in Europe. The intricate story of the French Jesuit mission to the Ottoman Empire is here considered through two snapshots. One focuses on the foundational period of the mission in Istanbul, roughly from 1609 to 1615. A second one deals with the temporary suspension of the Jesuits’ mission in Istanbul in 1628. These two episodes illustrate multilayered and lasting tensions between the French and the Venetians, between the hierarchy of the Greek Orthodox Church and Western missionaries, and between missionaries belonging to different Catholic orders, between the Roman church’s centralism and state-funded religious initiatives. Based on missionary and diplomatic correspondence, the article is an attempt to reconstitute the way in which multiple allegiances provided expedient tools for individual Jesuit missionaries to navigate conflicts and to assert their own understanding of their missionary vocation.
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Muntán, Emese. "Uneasy Agents of Tridentine Reforms: Catholic Missionaries in Southern Ottoman Hungary and Their Local Competitors in the Early Seventeenth Century." Journal of Early Modern Christianity 7, no. 1 (May 27, 2020): 151–75. http://dx.doi.org/10.1515/jemc-2020-2020.
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AbstractFrom the 1570s onwards, the territories of southern Ottoman Hungary with their amalgam of Orthodox, Catholics, Reformed, Antitrinitarians, and Muslims of various ethnic and linguistic backgrounds, were the focus of Rome–directed Catholic missionary and pastoral endeavors. Prior to the establishment of the Sacred Congregation de Propaganda Fide in 1622, several Jesuits had already been active in the region and sought to implement Tridentine reforms in this religiously, linguistically, and legally-diverse setting. The activity of the Jesuits, however, was complicated by the presence of the Bosnian Franciscans, who were legally Ottoman subjects, and with whom the Jesuits were in a permanent competition over the jurisdiction of certain missionary territories. Furthermore, the Jesuits also had to contend with the local authority and influence of Orthodox priests and Ottoman judges (kadis), who, in several instances, proved to be more attractive “alternatives” to many Catholics than the Catholic authorities themselves. Drawing primarily on Jesuit and Franciscan missionary reports, this article examines how this peculiar constellation of local power relations, and the ensuing conflicts among missionaries, Orthodox clergymen, and Ottoman judges, influenced the way(s) in which Tridentine reforms were implemented in the area. In particular, this study addresses those cases where various jurisdictional disputes between Jesuits and Bosnian Franciscans on the one hand, and Jesuits and Orthodox priests on the other, resulted in contestations about the administration and validity of the sacraments and certain rituals, and led Jesuits, Franciscans, and even Roman authorities to “deviate” from the Tridentine norm.
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Kanu, Ikechukwu Anthony. "Igwebuike theology of Ikwa ogwe and the inculturation of the gospel message." OGIRISI: a New Journal of African Studies 16 (October 2, 2020): 15–28. http://dx.doi.org/10.4314/og.v16i1.2.
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This piece on Igwebuike theology of Ikwa Ogwe has attempted at building a bridge between two conflicting inheritances or worldviews of the African Christian: the western heritage and the heritage of his or her ancestors. The researcher attempted doing this with maturity and creativity, and without destabilizing the wholeness of the African Christian. It defined Igwebuike theology contextually, and the Igwebuike concept of culture as a preparation for the gospel, basing this on Clement of Alexandria’s Stromata. This created a basis for an Igwebuike theology of Ikwa Ogwe. It argued that until this bridge is built, the Word of God cannot be effectively communicated- in such a way that the people hearing the Word understand who they are and who others are. It observed that communicating the Gospel without building a bridge would rather take people away from themselves, thus, creating a problem of identity. It discovered that the major task of the gospel message, which is the transformation of worldviews and conceptual systems would not be adequately achieved without Ikwa Ogwe. Igwebuike theology of Ikwa Ogwe, therefore, emphasizes identifying with the people and communicating the message through their categories. The purpose of this study is to make a contribution to the ongoing efforts at resolving the cross-cultural conflicts of the missionary era. The theoretical framework employed is the Igwebuike holistic and complementary understanding of evangelization and culture, which focuses on the bigger picture of reality and believes that all parts of reality are interconnected.
Keywords: Igwebuike, Theology, Ikwa Ogwe, Missionary Enterprise, Culture, Conflicts
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Коконова, Виктория. "ИНДЕЙЦЫ И ЧЕРНЫЕ РАБЫ В ПРОПОВЕДЯХ ПОРТУГАЛЬСКОГО МИССИОНЕРА АНТОНИУ ВИЭЙРЫ (1608-1697)." Conversatoria Litteraria, no. 14 (July 10, 2020): 41–51. http://dx.doi.org/10.34739/clit.2020.14.04.
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The themes raised in the sermons of the Portuguese Jesuit Antonio Vieira were far ahead of their time. Already in the XVII century, the missionary questions the equality of Europeans, Africans and Indians before God, as well as the injustice of one race oppressing another. In his sermons, he asks his listeners to repent and reject slavery. He wants every colonist to become an apostle in his new homeland: to sow the faith of Christ and take care of the religious and moral education of his slaves. Uncovering the conflicts between the three ethnic groups, Vieira seeks to smooth out these contradictions, pointing out the ways of peaceful coexistence of the three cultures within the bosom of the same faith.
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Baits, Abdul. "Respon Masyarakat Muslim Terhadap Keberadaan Umat Kristen di Cikawungading Cipatujah Tasikmalaya Tahun 1996-2019." Historia Madania: Jurnal Ilmu Sejarah 3, no. 1 (August 27, 2020): 69–92. http://dx.doi.org/10.15575/hm.v3i1.9396.
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This study aims to explain how the Muslim community responded to the presence of Christians in Cipatujah, as it is known that Christians came to Cipatujah around 1936, namely Javanese people from Salatiga who were brought by the leadership of a Dutch missionary named Tuan A. Van Emmerik. The method used in this research is the historical method by carrying out the stages starting from data collection (heuristics), levers (criticism), interpretation (interpretation) and writing (historiography). Data collection techniques used in this research are text study, observation. and interviews. The results of this study show that there have been ups and downs of relations between Muslims and Christians in Cipatujah. This can be seen from several conflicts that have occurred from the riots in 1996 to the burning of churches and Christian settlements in 2001. Keywords: Response, Muslims, Christians, Cipatujah.
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Steegstra, Marijke. "'A MIGHTY OBSTACLE TO THE GOSPEL': BASEL MISSIONARIES, KROBO WOMEN, AND CONFLICTING IDEAS OF GENDER AND SEXUALITY." Journal of Religion in Africa 32, no. 2 (2002): 200–230. http://dx.doi.org/10.1163/157006602320292915.
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AbstractTo this day, the Krobo people in highly Christianised Southern Ghana celebrate their annual girls' initiation rites (dipo). However, the rites have been a much contested matter ever since the arrival of the Basel missionaries, who strongly objected to dipo. In this paper, I investigate the 19th-century encounter between the Basel missionaries and the Krobo by focusing on dipo. An ethno-historical analysis of dipo provides a valuable entry point into investigating the interaction of the mission with Krobo people, and issues of mission, gender, and identity. The striking intersection between 'traditional' Krobo and the Basel missionaries' concerns was women's sexuality and morality. Their conflicting ideas about gender and sexuality are the key to answering the question why one of the most lingering conflicts originating from missionary attempts to redefine the life-patterns of the Krobo revolves around the dipo rites.
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Alkatiri, Wardah. "Reconsidering the modern nation state in the Anthropocene." Scripta Instituti Donneriani Aboensis 28 (April 4, 2018): 116–58. http://dx.doi.org/10.30674/scripta.70070.
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This article presents the nature of conflicts in postcolonial societies as the consequence of being under external control and economic exploitation. Drawing on empirical cases from Indonesia and a comparative literature review of African states, this article reveals a huge dilemma within the desire to build a solid nation state in a deeply pluralistic society. The nature of the modern nation state, which from the start requires the forcible subjugation of the population, has become one of the greatest paradoxes. That is to say, the very idea of unity for the pursuance of equity contradicts the premise of democracy, because forcing unity onto diversity implies denouncing differences and thus violating universal individual rights to be different. On that account, Indonesia’s struggle with diversity has falsified Huntington’s thesis, according to which cultural differences necessarily tend to lead to conflict. On the contrary, Indonesia demonstrates that conflicts have stemmed from nationalism and political-economic ideologies rather than cultural differences. This article highlights two issues of global relevance. Firstly, the inherent problems of coexistence that arise from the legacy of the Christian missionary tradition advocating the separation of the state and religion in the colonies, whereas Islam is a religion of politics and of law. Secondly, the concept of al-din is hardly compatible with the Western concept of religion. In contemporary globalization, the modern nation state and nationalism are increasingly contrasted with the ‘cosmic’ nature of religion, which claims allegiances transcending differences of race and nationality. On the bright side, a case study of a Muslim ‘intentional community’ offers a pragmatic solution whereby an implementation of Islamic jurisprudence as a response to ecological issues by an individual Muslim group is doable within the constraints of a nation state. Thus the thesis moves beyond the rigidity of state system and promotes a ‘people to people’ approach.
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McCoy, Genevieve. "The Women of the ABCFM Oregon Mission and the Conflicted Language of Calvinism." Church History 64, no. 1 (March 1995): 62–82. http://dx.doi.org/10.2307/3168657.
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Among the books Oregon missionaries Elkanah and Mary Walker kept in their mission home at Tshimakain was a Bible in which was written a quotation attributed to Martin Luther: “Men are never more unfit for the sacrament, than when they think themselves most fit—and never more fit and prepared for duty than when most humbld ‘sic’ and ashamed in a sense of their own unfitness.” Fitness founded in unfitness, ability based on inability, and autonomy grounded in dependence were qualities that the Walker' sponsor, the American Board of Commissioners for Foreign Missions (ABCFM), encouraged in its emissaries. The country's first foreign missionary program was established in 1810 by a small group of New Divinity ministers. Dominating the rural pulpits in New England and New York during the Second Great Awakening, New Divinity preachers aimed to legitimate their conception of revival and conversion by appealing to the earlier revival theology of Jonathan Edwards. In the process, they insisted that predestination and free grace did not violate human free will and moral responsibility. Based on these convictions antebellum ABCFM missionaries, including the Oregon group, learned to assess their own spiritual condition and calling. However, the internal conflicts prompted by New Divinity understandings of the conversion experience alternatively produced debilitating and vitalizing effects that continued to trouble these women and men throughout their missionary careers. In effect, the vocation of the missionaries of the Whitman-Spalding mission proceeded from an uncommonly heroic effort to achieve a salvation that could not be guaranteed by their own theology. Moreover, contemporary clashing views regarding the nature and social role of women became intertwined with this disabling discourse. This, in turn, limited the Oregon women's conception of themselves and their capacities as missionaries.
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Tjatur Raharso, Alphonsus Tjatur Raharso. "Sollicitudo omnium ecclesiarum: Kepedulian Dan Kerjasama Gerejawi Untuk Tanah Misi Dan Di Tanah Misi." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 408–33. http://dx.doi.org/10.35312/serifilsafat.v30i29.5.
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The concern to the situation and condition to all other members of the Church and the collaboration for the welfare of the entire Church is the expression of communio (communion) which is the character of Christ Church. The arise of Church in the mission land and its development which like the mustard seed is the fruit of the concern and collaboration of the missionaries showed by the community and Church which have been founded along the history. Considering Church resources are always limited, every form of across continents concern and collaboration should be done effectively. In the process of the evangelization in the mission land, these concern and collaboration encounter various forms of initiatives; starting from the simple, spontaneous, sporadic and individual to the consistent, coordinated organizations. These concern and collaboration often find frictions, conflicts of interest, impartialities, and injustice; especially concerning the implementation of the power of jurisdiction in the mission land and the submission to the superiority of the mission leaders. The negative excesses are seen and observed objectively and corrected to attain the more effective concerns and collaboration for the sake of the development of the mission work. The apostolic see is the central organ has explored and successfully founded an effective and sustainable missionary collaboration system, from the commissio to the mandate system. Nowadays, the missionary concern and collaboration across particular churches have not been centralized, but assigned to each local communities and particular Churches, to develop mutual collaboration according to the mutual need and projects through the written agreement to mutual minister
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Tazbir, Janusz. "The Polonization of Christianity in the Sixteenth and Seventeenth Centuries." Studies in Church History. Subsidia 6 (1990): 117–35. http://dx.doi.org/10.1017/s0143045900001228.
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The process of adapting universal religions to local cultures, conditions, and milieux is as old as the religions themselves. As far as Christinity is concerned, it was also subject to the continuous blending of general doctrinal principles with the national form of their expression, especially with age-old traditions in folklore. Consequently, Frankish or Germanic Christianity differed considerably from the Slavic version, while the latter again differed from that prevailing in the Eastern Roman Empire. Although in missionary areas the Church sometimes approved of investing the cult with specific features, taking into account the nationality and mentality of its congregations, in Europe itself conflicts between local church authorities on the one hand and Rome on the other often broke out over these matters. They found expression and were finally ossified in successive divisions of Christianity; beginning with the Great Schism of 1054, through the attempt to organize a national church in Bohemia (the Hussite Movement), to the permanent split brought about by the Reformation.
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Eldredge, Elizabeth A. "Sources of Conflict in Southern Africa, c. 1800–30: The ‘Mfecane’ Reconsidered." Journal of African History 33, no. 1 (March 1992): 1–35. http://dx.doi.org/10.1017/s0021853700031832.
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The so-called ‘mfecane’ has been explained in many ways by historians, but never adequately. Julian Cobbing has absolved the Zulu of culpability for ongoing regional conflicts, but his work is severely flawed in its use of evidence. Cobbing is incorrect to argue that the Delagoa Bay slave trade existed on a large scale prior to the disruptions beginning in 1817, and European slaving therefore cannot have been a root cause of political turmoil and change, as he claims. Cobbing correctly identifies European-sponsored slave-raiding as a major cause of violence across the north-eastern Cape Frontier, but his accusations of missionary involvement are false. Jeff Guy's interpretation of the rise of the Zulu kingdom based on environmental factors is inadequate because he examined only stock-keeping and not arable land use, which led him to false conclusions about demography and politics. In this paper I argue that the socio-political changes and associated demographic turmoil and violence of the early nineteenth century in southern Africa were the result of a complex interaction between factors governed by the physical environment and local patterns of economic and political organization. Increasing inequalities within and between societies coupled with a series of environmental crises transformed long-standing competition over natural resources and trade in south-eastern Africa into violent struggles.
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Lüdemann, Ernst-August. "THE MAKING OF A BISHOP: PERSONAL REFLECTIONS BY A COMPANION ALONG THE WAY." Studia Historiae Ecclesiasticae 42, no. 1 (September 19, 2016): 142–58. http://dx.doi.org/10.25159/2412-4265/513.
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With this text a German missionary, originating from the Lutheran Hermannsburg Mission, describes his way of service in southern Africa through which he is getting ever closer to Dr Manas Buthelezi. From the outset of Lüdemann’s ministry in KwaZulu-Natal he got to know the young but already widely acclaimed theologian (Buthelezi) in the same diocese. The intensive involvement of Buthelezi in the Black Consciousness Movement gave Lüdemann a deeper insight into his own challenges in apartheid South Africa, and at the same time he understood the critical position in which he had to see himself as a foreigner from Europe.Buthelezi ─ through various positions in his own Lutheran Church (Bishop of ELCSA-Central Diocese, Lutheran World Federation) and in the ecumenical context (Christian Institute, South African Council of Churches) ─ deepened his theological expression in view of the endangered society, and at the same time formulated the specific prophetic message of a relevant Christian gospel. This meant that he was severely challenged in conflicts between various interest groups. More and more he realised that he could with his ministry only survive through a clear scripture-related spirituality as part of the work of the Holy Spirit.
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Mindham, R. H. S., and A. C. P. Sims. "Brian Lake: Formerly Consultant Psychotherapist, Leeds." Psychiatric Bulletin 32, no. 8 (August 2008): 319. http://dx.doi.org/10.1192/pb.bp.108.021618.
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Brian was born in 1922 into a religious family who lived near Liverpool where his father was a jobber at the Liverpool Stock Exchange. He was the youngest of three brothers of whom the eldest, Frank, like Brian, studied medicine with a view to becoming a missionary in India. Brian began his studies in Edinburgh in 1940 and qualified with the ‘Scottish Triple’ in 1945. After house jobs at the Edinburgh Royal Infirmary and a period as Senior R.M.O. at the Royal Liverpool Children's Hospital. He was rejected for military service on medical grounds, so he decided to go to sea; he served with the Cunard White Star Line for the greater part of the 1950s. However, it was his contact with the crew and his involvement in negotiations to settle conflicts between them which most interested him and led to him to develop an interest in psychiatry. In the late 1950s he joined the junior staff at Warlingham Park Hospital in Surrey where he found himself among a stimulating group of trainees, many of whom later became distinguished in the psychiatric world. He obtained the DPM in 1961.
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Abdullah, Siti Nuralfia. "SEJARAH GERAKAN DAKWAH ABDUL GHANI KASUBA (JIHAD PERDAMAIAN PADA KONFLIK ANTAR AGAMA DI MALUKU UTARA)." Islamic Communication Journal 5, no. 1 (June 28, 2020): 100. http://dx.doi.org/10.21580/icj.2020.5.1.4686.
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<p class="Standard"><em>The way of Islamic preaching from the time of the Prophet to the present can be said to be diverse. In its development, some famous figures, scholars, and religious teachers also emerged in their respective regions. Each figure also has a different path and experience in the preaching of all fields, including the da’wa jihad carried out by Abdul Gani Kasuba in breaking up inter-religious conflicts in North Maluku. This article uses the method of library research in which is data is taken from the main resources, namely “Sejarah Konflik dan Perdamaian di Maluku Utara</em> <em>(Refleksi Terhadap Sejarah Moloku Kie Raha)” and “Konflik Komunal: Maluku 1999-2000”. As a result, the author concludes that the substance of the missionary movement of Abdul Gani Kasuba is showing a humanist person to the community when preaching, regardless of which people he preaches. He prioritizes the characteristics of ukhuwah wathaniyah that implies the importance of brotherhood based on humanity (ukhuwah basyariah).</em></p><p class="Standard"><strong><em> </em></strong><em>.</em></p>
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GLICKMAN, GABRIEL. "PROTESTANTISM, COLONIZATION, AND THE NEW ENGLAND COMPANY IN RESTORATION POLITICS." Historical Journal 59, no. 2 (December 1, 2015): 365–91. http://dx.doi.org/10.1017/s0018246x15000254.
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ABSTRACTEstablished in 1662, the New England Company introduced the first crown-sponsored initiative for propagating the gospel among the native populations bordering English America. Under the leadership of Robert Boyle, its work influenced royal policy, but awakened contention over the practice of Atlantic colonization and, simultaneously, the making of the Restoration church. This article examines the reception of the Company in England, showing how its architects sought to link the plantation process to the advancement of a global Protestant mission. The ambition drew Company leaders into debates over the reshaping of church institutions on both sides of the Atlantic. In England, the mission became a vehicle for the promotion of Protestant ‘comprehension’, as a bid to unite the different streams of the reformed religion, and widen the fold of the established church. However, the Company was frustrated by the confessional antagonisms that entered into domestic politics. Divisions between congregations thwarted missionary collaboration, and stirred doubts in England and America over the relationship between colonization and the ‘Protestant interest’. The article will identify the conflicts within the Restoration church as a formative factor behind competing ideas of overseas expansion, and a substantial obstacle to the emergence of the Protestant mission as part of the colonizing strategies of the English crown.
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FREITAS, CAMILA CORREA E. SILVA DE. "A missão jesuítica como ação política: aldeamentos, legislação e conflitos na América portuguesa (séculos XVI-XVII) * Jesuit mission as political action: ‘aldeamentos’, law and conflicts in Portuguese America (XVI-XVII centuries)." História e Cultura 3, no. 2 (September 22, 2014): 28. http://dx.doi.org/10.18223/hiscult.v3i2.1004.
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<p><strong>Resumo</strong>: A vinda da primeira missão de jesuítas para a América Portuguesa, em 1549, estava ligada a um momento em que a Coroa lusa buscava tornar sua ocupação do território efetiva e rentável frente à violenta resistência dos nativos, à concorrência de ocupações estrangeiras e aos diversos projetos dos grupos sociais que ali se estabeleciam. O duplo objetivo deste trabalho é analisar a posição da Coroa portuguesa, mais como negociadora do que como impositora, quanto à exploração da população nativa na América entre os séculos XVI e XVII junto aos diferentes grupos interessados; e ainda, analisar, nesse período, a formulação de uma política missionária própria da província jesuítica brasileira, calcada na tutela religiosa e civil dos índios aldeados e na participação direta dos religiosos na organização social, política e econômica da sociedade que se constituía na América portuguesa.</p><p><strong>Palavras-chave</strong>: América Portuguesa – Companhia de Jesus – Legislação indígena – Aldeamentos.</p><p> </p><p><strong>Abstract</strong>: The arrival of the first Jesuit mission to the Portuguese America, in 1549, was linked to a moment when the portuguese Crown sought make their occupation of the territory effectively and profitably, considering the violent resistance of the natives, the competition from foreign occupation and the various projects of social groups that were establishing there. The double objective of this work is to analyze the position of the portuguese Crown, more like negotiating than imposing, regarding the exploitation of the native population in America between the sixteenth and seventeenth centuries; and also to examine, in this period, the formulation of a missionary policy of the Jesuit province in Brazil, based on a religious and civil protection of catechized indians and the direct participation of the jesuits in the organization of the society in formation in Portuguese America.</p><p><strong>Keywords</strong>: Portuguese America – Society of Jesus – Indigenous law – ‘Aldeamentos’.</p>
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Chimhundu, Herbert. "Early Missionaries and the Ethnolinguistic Factor During the ‘Invention of Tribalism’ in Zimbabwe." Journal of African History 33, no. 1 (March 1992): 87–109. http://dx.doi.org/10.1017/s0021853700031868.
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There is evidence from across the disciplines that at least some of the contemporary regional names of African tribes, dialects and languages are fairly recent inventions in historical terms. This article offers some evidence from Zimbabwe to show that missionary linguistic politics were an important factor in this process. The South African linguist Clement Doke was brought in to resolve conflicts about the orthography of Shona. His Report on the Unification of the Shona Dialects (1931) shows how the language politics of the Christian denominations, which were also the factions within the umbrella organization the Southern Rhodesia Missionary Conference, contributed quite significantly to the creation and promotion of Zezuru, Karanga and Manyika as the main groupings of dialects in the central area which Doke later accommodated in a unified orthography of a unified language that was given the name Shona. While vocabulary from Ndau was to be incorporated, words from the Korekore group in the north were to be discouraged, and Kalanga in the West was allowed to be subsumed under Ndebele.Writing about sixty years later, Ranger focusses more closely on the Manyika and takes his discussion to the 1940s, but he also mentions that the Rhodesian Front government of the 1960s and 1970s deliberately incited tribalism between the Shona and the Ndebele, while at the same time magnifying the differences between the regional divisions of the Shona, which were, in turn, played against one another as constituent clans. It would appear then that, for the indigenous Africans, the price of Christianity, Western education and a new perception of language unity was the creation of regional ethnic identities that were at least potentially antagonistic and open to political manipulation.Through many decades of rather unnecessary intellectual justification, and as a result of the collective colonial experience through the churches, the schools and the workplaces, these imposed identities, and the myths and sentiments that are associated with them, have become fixed in the collective mind of Africa, and the modern nation states of the continent now seem to be stuck with them. Missionaries played a very significant role in creating this scenario because they were mainly responsible for fixing the ethnolinguistic maps of the African colonies during the early phase of European occupation. To a significant degree, these maps have remained intact and have continued to influence African research scholarship.
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Keegan, Timothy. "Dispossession and Accumulation in the South African Interior: The Boers and the Tlhaping of Bethulie, 1833–61." Journal of African History 28, no. 2 (July 1987): 191–207. http://dx.doi.org/10.1017/s0021853700029741.
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This article seeks to illuminate some important themes in nineteenth-century South African history by examining the fate of a small chiefdom of difaqane refugees who settled in 1833 just north of the Orange River under the patronage of a French Protestant missionary. It situates the history of the Tlhaping of Bethulie against the background of the expansion of white settlement north of the Orange River and the development of colonial capitalism in the larger region. The processes of white state formation north of the Orange in the middle years of the century, especially the seminal role of British intervention during the period of the Orange River Sovereignty, are examined. The corresponding rise of white elites and the varied primitive forms of capital accumulation employed by the emerging Boer notables are investigated. The article then seeks to provide a concrete study of these themes in a local setting. These encircling developments provided the context for the rising tensions and conflicts at the Bethulie mission station and in the Tlhaping community in the 1850s. The gradual alienation of the Bethulie lands to private ownership eventually led to the destruction of the territory and the break-up of the community. These processes are examined within the context of the rise of local Boer notables and the nature of state structures in the Orange Free State Republic established in 1854. In the end those who orchestrated and benefited from the dismemberment of the Bethulie territory were those who controlled the instruments of patronage and power in the local Boer state.
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Faudree, Paja. "Tales from the Land of Magic Plants: Textual Ideologies and Fetishes of Indigeneity in Mexico's Sierra Mazateca." Comparative Studies in Society and History 57, no. 3 (June 25, 2015): 838–69. http://dx.doi.org/10.1017/s0010417515000304.
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AbstractAnthropology and other disciplines are engaged in an extended conversation about how to understand the dynamics of global interconnection. One dominant approach stresses political economies of global markets, exploring how commodity chains structure social relations and vice versa. I propose instead an emphasis on how semiotic mediation, specifically textual representation, shapes the circulation of material goods and surrounding social relations. I draw on ethnographic and archival research concerning the Mazatec region of Oaxaca, where psychedelic plants that local people have long used ritually have more recently become the subject of intense, socially violent consumer interest. I examine recent histories of interest in the region through texts written by outsiders, first “mushroom seekers,” and then Protestant missionary-linguists. Applying Keane's (2003) concept of “semiotic ideologies” to ideas about texts, I suggest that competing textual ideologies undergird conflicts between how outsiders have written about the region and local people have responded to their accounts. The nearly century-deep corpus of writings about the region tends to depict its people through reference to its hallucinogenic plants, a form of “semiotic collapse” wherein the commodities become fetishized proxies for people. Local people, particularly Mazatec authors, react by trying to manage this “representational hangover” from the history of outsider depictions. They adopt strategies to undo the power of the fetish by re-socializing the plants and re-embedding them in local social relations. This analysis offers a fruitful entry point for ethnographies of global connection while furthering the interdisciplinary project of attending jointly to materiality and semiotic representations.
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Gao, Yuan. "Journey to the East: A Philosophical Inquiry into the Early Reception of St. Augustine in China." International Journal of Asian Studies 16, no. 2 (July 2019): 117–29. http://dx.doi.org/10.1017/s1479591419000135.
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AbstractIn modern scholarship, much ink has been spilled over the significance of St. Augustine in the history of Western philosophy and theology. However, little effort has been made to clarify the legacy of Augustine in East Asia, especially his contribution to China during the early Jesuit missionary work through the Maritime Silk Road. The present article attempts to fill this lacuna and provide a philosophical analysis of the encounter of Chinese indigenous religions with St Augustine, by inquiring into why and how Augustine was taken as a model for the Chinese in their acceptance of the Christian faith. The analysis is split into three parts. The first part reflects on the contemporary disputations over the quality of the paraphrasing work of the early Jesuits, analyzing the validity of the allegedly careless inaccuracies in their introduction of Augustine's biography. The second part analyses some rarely discussed Chinese translations of Augustine, which I recently found in the Nanjing Union Theological Seminary, with particular focus on their ideological context. In particular, the paraphrased text concerning Augustine's theory of sin and the two cities will be highlighted. The third part goes a step further in exploring the reason why Augustine was considered an additional advantage in dealing with the conflicts between Christian and Confucian values. The primary contribution this essay makes is to present a philosophical inquiry into the role of Augustine in the early acceptance of Christianity in China by suggesting that a strategy of “Confucian-Christian synthesis” had been adopted by the Jesuit missionaries. Thereby, they accommodated Confucian terms without dropping the core values of the orthodox Catholic faith. The conclusion revisits the critics’ arguments and sums up with an evaluation of the impact of Augustine's religious values in the indigenization of Christianity in China.
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Brown, Clare. "Belonging in the Land: Land, Landscape, and Image in Southern African Missionary Encounters ca. 1840–1915." Mission Studies 35, no. 1 (March 15, 2018): 31–56. http://dx.doi.org/10.1163/15733831-12341546.
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Abstract To choose a missionary life is to become a stranger at home and abroad, whilst at the same time attempting to construct new networks of belonging. Missionaries have at times identified profoundly with the “foreign,” through economic and political solidarity, or linguistic and cultural immersion, but mission conversely necessitates the attempt to draw the foreign Other into the sphere of Christian fraternal belonging. This paper employs primary textual and visual sources to explore the complex theme of missionary identity and belonging through the lens of landscape. Landscape and its images influenced and were utilized by missionaries, functioning as tokens of belonging, interpretative tools, and sites of territorial possession for example through burial. For indigenous peoples, missionary images of place could also betoken otherness, and conflict with alternative expressions of rooted belonging, for instance in the use of earth as part of the physical substance of indigenous religious art.
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Siburian, Togardo. "Menuju Kesetaraan dalam Beragama yang Berbudaya: Refleksi Seminari Injili." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 201. http://dx.doi.org/10.33550/sd.v3i2.36.
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ABSTRACT: This article discusses a variety of modern man who is more civilized from the Evangelical perspective. Nowadays, the relations between different religious people is still filled with religious violence and conflicts. This happens because of extreme radicalism views wich perhaps are caused by the leftovers of our religious studies and practices in the past. There was a misunderstanding in processing religion wich could destroy the future of human civilization due to the absence of a culture of togetherness. The Evangelical Christianity may participate to think few principles of religious life wich are better for present humanity. The recommended principles are: 1) the importance of natural religious comparison in the normal society, 2) returning to the principle of missional church, 3) prioritizing the ethical emphasis more than the apologetical, 4) the balance between faith commitment and religious tolerance, 5) prophetic leadership rather than priesthood only, 6) faith particularism than religious exclusivism in inter-religious approach, 7) personal spirituality rather than individual religiosity. Thereby it is hoped that religious people may live together easier within the context of national unity and world peace. KEYWORDS: religious, conflict, collective civilization, normal comparison, ethical, prophetic, missional, particular.
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Gardner, Laura Mae. "A Practical Approach to Transitions in Missionary Living." Journal of Psychology and Theology 15, no. 4 (December 1987): 334–40. http://dx.doi.org/10.1177/009164718701500410.
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This descriptive preliminary research focuses on career transitions and the accompanying stresses experienced by members of the Wycliffe Bible Translators. Issues of internal conflict are presented. Administrative and therapeutic options are suggested by those who participated in the research. This interaction within Wycliffe is presented as a case study or window through which all mission agencies can look at key transition points for their own personnel and examine the internal support systems available for effecting member care at the transition point of career change.
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Gonzalez, Monika Liliana, and Gabriel David Samacá Alonso. "El conflicto colombo-peruano y las reacciones del Centro de Historia de Santander (CHS), 1932-1937." HiSTOReLo. Revista de Historia Regional y Local 4, no. 8 (July 1, 2012): 367–400. http://dx.doi.org/10.15446/historelo.v4n8.31188.
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El artículo examina y describe las reacciones que tuvo el Centro de Historia de Santander (CHS), tras el inicio del conflicto con el Perú en 1932. En la primera parte del trabajo se caracteriza sucintamente la llamada Guerra con el Perú (1932-1933) con el fin de ubicar al lector en los acontecimientos que generaron la movilización de un grupo de hombres de letras en Bucaramanga (Colombia) en la defensa simbólica de su Patria. En la segunda, se procura mostrar cómo una entidad cultural dedicada a la creación del pasado regional, como fue el CHS, desarrolló una serie de eventos, actividades y publicaciones que dan cuenta de un uso político del pasado nacional. Con ello, sus miembros cumplieron el objetivo misional de defender la integridad territorial de Colombia y difundir el sentimiento patriótico en la sociedad santandereana.Palabras Claves: conflicto, historiografía, patria, intelectual, Centro de Historia de Santander, Colombia, Perú. The Colombian-Peruvian Conflict and the Reactions of the Centro de Historia de Santander (Center of History of Santander) (CHS), 1932-1937 AbstractThis paper examines and describes the reactions which took the Centre of history of Santander (CHS) after the start of the conflict with Peru in 1932. In the first part of the paper, the so-called war with Peru (1932-1933) is described succinctly to place the reader on the events which generated the mobilization of a group of men of letters in Bucaramanga (Colombia) in the symbolic defense of their homeland. The second part seeks to show how a cultural entity dedicated to the creation of the regional past as it was the CHS, developed a series of events, activities and publications that reflect a political use of the national past. With this, its members met the missionary aim of defending the territorial integrity of Colombia and disseminate patriotic sentiment in the society of Santander. Keywords: conflict, historiography, country, intellectual, Center of History of Santander, Colombia, Peru.
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Nag, Sajal. "Rescuing Imagined Slaves: Colonial State, Missionary and Slavery Debate in North East India (1908–1920)." Indian Historical Review 39, no. 1 (June 2012): 57–71. http://dx.doi.org/10.1177/0376983612449529.
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Although the colonial State and the Christian missionaries shared the same colonial space pursuing their modernist respective projects, they did not really share similar ideas on modernity and civilization. The result often was open conflict. One such event occurred in war-time (1908–14) Lushai hills (Mizoram) when a radical Welsh missionary demanded that the colonial administration abolish an institution which he saw as ‘slavery’. The administration denied the existence of any such institution and in turn expelled the missionary for interfering in tribal life. This article examines the construction of ‘slavery’ and larger implication of understanding of indigenous socio-cultural institutions by westerners, but also intervenes on the larger debate of using enlightenment-rationalist paradigms in disrupting indigenous traditions and institutions.
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Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives." Studies in World Christianity 22, no. 1 (April 2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.
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This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history even when they resisted missionary overtures, the article considers the perspectives of Syrian Muslims alongside images of Islam in American and Syrian Protestant publications. By pointing to the interreligious collaboration between Syrian Christian and Muslim intellectuals and the respect many Syrian Protestant writers exhibited for the Islamic tradition, this article questions assumptions of innate conflict between Muslims and Christians in the Middle East.
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Whalon, Pierre. "Should The Episcopal Church Create a Missionary Diocese in Europe?" Journal of Anglican Studies 18, no. 2 (June 5, 2020): 251–63. http://dx.doi.org/10.1017/s1740355320000236.
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AbstractThere are four Anglican jurisdictions in continental Europe. Two are national churches, Spain and Portugal; two are non-geographical jurisdictions serving persons not geographical regions. These four have overlaps among themselves; they also overlap with full-communion partners. The Episcopal Church’s Convocation of Episcopal Churches in Europe is not officially a diocese, though it acts like one. Like the Diocese of Gibraltar in Europe, its mission is not limited geographically. The competition unwittingly engendered creates conflict that detracts from the part of God’s mission accorded to each Church. This essay argues that creating an official Episcopal diocese in Europe is not the way forward, if common care for that mission is and should be the primary concern of all.
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Daughrity, Dyron. "A Dissonant Mission: Stephen Neill, Amy Carmichael, and Missionary Conflict in South India." International Review of Mission 97, no. 384-385 (January 4, 2008): 103–15. http://dx.doi.org/10.1111/j.1758-6631.2008.tb00630.x.
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Chang, Ning J. "Tension Within the Church: British Missionaries in Wuhan, 1913–28." Modern Asian Studies 33, no. 2 (April 1999): 421–44. http://dx.doi.org/10.1017/s0026749x99003376.
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The foreign missionary was always a prominent source of Sino-foreign friction. The appearance of Protestant missionaries in China's interior, and their intrusion into Chinese society in the latter half of the nineteenth century, caused strong resistance from the Chinese and many outbreaks of xenophobia. After the Boxer Uprising of 1900, however, this resistance and these outbreaks greatly declined. And the foreign missionary in the second and third decades of the twentieth century had to face new problems: namely, tension between the foreign and Chinese members within the church. In the late 1910s the missionaries found that their well-educated Chinese colleagues demanded equal treatment. Between 1925 and 1928 the missionaries and their Chinese members were involved in a severe conflict between ‘foreign’ Christianity and ‘Chinese’ nationalism, and this created even greater tension. How the missionaries responded to these problems, and how they influenced Christianity in China, deserve further analysis.
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DARCH, JOHN H. "The Church Missionary Society and the Governors of Lagos, 1862–72." Journal of Ecclesiastical History 52, no. 2 (April 2001): 313–33. http://dx.doi.org/10.1017/s0022046901005942.
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This article examines conflict between spiritual and temporal power in nineteenth-century West Africa – the uneasy relationship between the Church Missionary Society in Yorubaland and the official British presence in the nearby port of Lagos. Having encouraged Britain to intervene in Lagos in order to extirpate the slave trade, the mission soon found itself disagreeing with the policies of the colonial government concerning both the expansion of the Lagos colony and relations with the largely Christian Egba tribe. The dispute developed into a concerted attack on the colonial governors both from missionaries in the field and from the CMS headquarters in London.
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Agonglovi, Messan Kodjo,. "PUBERTY RITES FOR GIRLS AND BOYS IN SELECTED AFRICAN NOVELS." Addaiyan Journal of Arts, Humanities and Social Sciences 2, no. 4 (April 26, 2020): 13–34. http://dx.doi.org/10.36099/ajahss.2.4.2.
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Puberty rites are indispensable in African social and organizational life. They serve as channels through which African children are exposed and taught how to cope/behave to be considered as dignified sons and daughters of their parents and societies. But the influences of Western education, modernization, and Christian missionary counter-teachings in Africa have put an obstacle to such traditional practices which serve as suckle of good mores among African children. Today, the African children are left without benchmarks and this has led them to social vices observed in African societies. Since writers, among others, serve as custodians of events in societies according to time and space, girls’ and boys’ puberty rites have been reproduced in the fictional writings of African writers like Ngugi’s The River Between (1965), Achebe’s Things Fall Apart (1958) and Nyantakyi’s Ancestral Sacrifice (1998). This article has examined how the above African writers have reproduced the puberty rites for girls and boys in their novels through the concept of rites of passage. As findings, the African writers have proved via their major characters that puberty rites for boys and girls are more or less one of the strong African traditions where the young adults are taught socio-cultural expectations of their society and how to meet up with future challenges ahead. Indeed, the girls’ and boys’ puberty rites are built on formal teaching in initiation ceremonies and on informal teaching through watching and imitating. So, the puberty rites for boys and girls start from informal teachings at home and before being societal formal teaching. On the one hand, right from home, parents associate the boys and girls who have reached the puberty stage around them to teach them things that are socially accepted in their community. Parents spend and make their boys and girls their friends. In this period, boys are encouraged to sit with their fathers and girls with their mothers to learn from them. On the other hand, it is societal when the boys and girls take part in the puberty ceremonies established for boys and girls in their community. But the conflicts of religious ideology between the whites and Africans have served as a bottleneck to the order of things in the novels. In short, the African writers have painted a vivid picture of these rites in their works so that it could not easily disappear because of globalization which is seducing most Africans to copy and paste the foreign ways of doing things. Remarkably, it seems the writers attempt to say to contemporary Africans to examine all things but retain what is good by allowing some of their radical main characters to die and by permitting the temperate ones to live to juxtapose good things in the Christian ways and both in African traditional ways.
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Alanamu, Temilola. "Church Missionary Society evangelists and women's labour in nineteenth-century Abẹ́òkúta." Africa 88, no. 2 (May 2018): 291–311. http://dx.doi.org/10.1017/s0001972017000924.
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AbstractThis article is about women's labour in nineteenth-century Abẹ́òkúta, in present-day south-west Nigeria. It is based on primary research which explores women's economic independence and its intricate connection to the indigenous institution of polygyny. By examining the institution from the perspective of Anglican Church Missionary Society evangelists, it also demonstrates how indigenous culture conflicted with the newly introduced Christian religion and its corresponding Victorian bourgeois ideals of the male breadwinner and the female homemaker. It investigates the extent to which missionaries understood women's work in the Yorùbá context, their representations of the practice, their attempts to halt female labour and their often unsuccessful efforts to extricate their congregations and their own families from these local practices. It argues that European Christian principles not only coloured missionary perceptions of women's labour, but influenced their opinions of the entire Yorùbá matrimonial arrangement.
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Mordaunt, Owen G. "Conflict and its Manifestations in Achebe’s “Arrow of God”." Afrika Focus 5, no. 3-4 (January 15, 1989): 153–65. http://dx.doi.org/10.1163/2031356x-0050304004.
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Mordaunt describes how the Nigerian author Chinua Achebe deals with the problem of personal conflict in his novel “Arrow of God”. The main character in this novel is Ezeulu, who is chief priest of the god Ulu, of the village of Umuaro. Ezeulu comes into conflict with himself in a quest to hold on to power despite his high age and the break-through of the British colonial administrators. Ezeulu wants to control both his people and the British administrators. Ezeulu believes the clan will silently follow him and the British will respect him. Hereto he sends his son to the white man’s missionary school where the boy adopts the new religion and sacrileges his own. Ezeulu will not punish him despite the wishes of the clan. Achebe’s novel shows that men cannot fight societies’ will and that the latter can bring a man to insanity.
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구성모. "Approaching the Intergenerational Cultural Conflict through Missional Care in America." Korea Reformed Theology 45, no. ll (February 2015): 154–78. http://dx.doi.org/10.34271/krts.2015.45..154.
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Ammai, Narayan Prasad. "Binary Opposition Between Arrogance and Patience in Owenson’s The Missionary: An Indian Tale." Journal of NELTA Surkhet 4 (July 4, 2015): 98–104. http://dx.doi.org/10.3126/jns.v4i0.12867.
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“The Missionary: An Indian Tale” by Sydney Owenson (1811) a remarkable novel written in the backdrop of Spanish-Portuguese conflict in India, a haunting tale of cultural encounter and trans-racial romance set in early colonial India, deals with the theme of binary opposition between arrogance and patience. The Missionary focuses on the binary opposite relationship between Hilarion, a Portuguese missionary to India and Luxima, an Indian prophetess. Hilarion in the novel is presented as a colonizer who seems to be proud on his religion and intends to transform Luxima into Christian from Hindu whereas Luxima’s patience is privileged. Both are aristocratic, devoted to their religions, and biased against other cultures. The primary objective of this study is to analyze how the state of binary opposition between Hilarion’s arrogance and Luxima’s patience exists. The focus of this study is what made Hilarion to be converted in front of Luxima who was supposed to convert her. Owenson is saying that it is the subjectivity of Luxima that gets transferred to Hilarion but not vice versa. By valorizing Luxima’s subjectivity over Hilarion, the writer foregrounds the hidden value of the Hindu culture that gives emphasis not only upon the reason rather puts equal space for emotion. For this purpose the concepts of John Whale and Michael J. Franklin in used as a basic tool of textual analysis to prove its hypothesis. Journal of NELTA Surkhet Vol.4 2014: 98-104
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Kirch, Jeffrey S. "Lived Catholicity." Interreligious Studies and Intercultural Theology 3, no. 1-2 (April 5, 2019): 149–63. http://dx.doi.org/10.1558/isit.35597.
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Both Pope Francis and Robert Schreiter recognize that the world has been profoundly affected by conflict, globalization, and the breakdown of relationships on multiple levels. They also assert that the Church must address these situations. The ecclesiologies of both Schreiter and Francis offer effective tools for this work. This article will examine several key, shared concepts within their ecclesiologies. Specifically, their understandings of the missionary nature of the Church and their robust understanding of catholicity prove to be key concepts in the Church's response to a world marred by sin.
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Thompson, David M. "A Triangular Conflict: The Nyasaland Protectorate and Two Missions, 1915–33." Studies in Church History 54 (May 14, 2018): 393–406. http://dx.doi.org/10.1017/stc.2017.22.
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The idea that the churches became agents of empire through their missionary activity is very popular, but it is too simple. Established Churches, such as those of England and Scotland, could certainly be used by government, usually willingly; so could the Roman Catholic Church in the empires of other countries. But the position of the smaller churches, usually with no settler community behind them, was different. This study examines the effects of the Chilembwe Rising of 1915 on the British Churches of Christ mission in Nyasaland (modern Malawi). What is empire? The Colonial Office and the local administration might view a situation in different ways. Their decisions could thus divide native Christians from the UK, and even cause division in the UK church itself, as well as strengthening divisions on the mission field between different churches. Thus, even in the churches, imperial actions could foster the African desire for independence of empire.
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McClelland, V. Alan. "No Strangers to Controversy." Recusant History 23, no. 2 (October 1996): 273–77. http://dx.doi.org/10.1017/s0034193200002302.
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Without controversy ecclesiastical biography could scarcely exist and it is the exasperation of conflict unresolved and of continuing debate that adds piquancy to the genre. This is well illustrated by two substantial studies of churchmen that appeared before the public in the last year.* It is curious to note that only thirty-five years elapsed between the death of Luke Joseph Hooke, a man who attempted to interpret the method of the Enlightenment to Catholic orthodoxy in eighteenthcentury France, and the birth of Herbert Alfred Vaughan, a child destined to effect a curious amalgam of recusant fervour, ultramontane commitment and missionary enterprise.
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Franklin, J. Jeffrey. "The Merging of Spiritualities: Jane Eyre as Missionary of Love." Nineteenth-Century Literature 49, no. 4 (March 1, 1995): 456–82. http://dx.doi.org/10.2307/2933729.
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This essay analyzes the discourses of spirituality represented in Jane Eyre within the context of the Evangelical upheaval in the Britain of Charlotte Brontë's childhood and the mixing of supernatural with Christian elements in the "popular religion" of early-nineteenth-century British rural society. In addition to a dominant Christian spiritualism and a supernatural spiritualism, however, a third discrete discourse is identified in the text-the discourse of spiritual love. The novel stages a contest between these three competing discourses. Christianity is itself conflictually represented, being torn between the repressive, masculine Evangelicalism of Mr. Brocklehurst and the healing communion (among women) represented by Helen Burns and the figure of "sympathy." The supernatural is equally conflicted: it is shown to empower Jane and to be a necessary vehicle for bringing Christian discourse in contact with the discourse of spiritual love, but then it is denied and left, like the madwoman in the attic, as the excluded term. Finally, spiritual love is offered by the text as that which solves these contradictions, revising and merging Christianity and the supernatural to produce a rejuvenated spirituality, one that fosters what is conceived of as the "whole" person, her need for mutual human relationship, her spiritual needs, and her desire.
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Norris, Jacob. "Dragomans, tattooists, artisans: Palestinian Christians and their encounters with Catholic Europe in the seventeenth and eighteenth centuries." Journal of Global History 14, no. 1 (February 14, 2019): 68–86. http://dx.doi.org/10.1017/s1740022818000359.
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AbstractIn the seventeenth and eighteenth centuries the presence of European Catholic actors in the Ottoman empire dramatically increased, particularly in the Palestinian provinces. The city of Jerusalem and its surrounding hinterland, referred to here by its Arabic name, Jabal al-Quds, witnessed a particularly intensive Catholic presence owing to its sanctified religious status. This article examines the ways in which the local Arabic-speaking Christian population of Jabal al-Quds interacted with these European Catholic actors. It situates these encounters within the wider scholarship on missionary encounters and cross-cultural interactions in the Mediterranean world, arguing that global historians need to pay greater attention to the inequalities embedded in many of these relationships and the frequent episodes of violent conflict they gave rise to. By inverting the standard Western gaze on Jerusalem and looking at these encounters from the inside out, the article seeks to restore local actors as important players within the global Counter-Reformation, albeit within a context of subjugation, conflict, and stymied mobility.
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Jenkins, Paul, and Michelle Gilbert. "The King, His Soul and the Pastor: Three Views of a Conflict in Akropong 1906-7." Journal of Religion in Africa 38, no. 4 (2008): 359–415. http://dx.doi.org/10.1163/157006608x375516.
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AbstractIn 1906-7, in Akwapim, a small kingdom in southern Ghana (then the Gold Coast), a bitter conflict occurred between the king, Nana Kwasi Akuffo, and Kwasi Fianko, a wealthy trader who had been appointed as the king's 'soul' (okra) but who later decided to resign his position and rejoin the Christian community. Two detailed accounts addressed to the Basel Mission were written by an indigenous pastor and his superior, a long-serving missionary. They recount the conflict, the negotiations that ensued, and the complex relations between the king and the Basel Mission community. These reports depict the ambitions and the everyday conduct of a poor king and a wealthy commoner, the one a non-Christian and the other a Christian, in the early years of the twentieth century. They also describe the position of the 'soul' in an Akan court, and the central importance of money in a kingdom lacking important natural resources.