Relevant bibliographies by topics / Missions – Namibia – History

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  1. Journal articles
  2. Dissertations / Theses
  3. Books

Academic literature on the topic 'Missions – Namibia – History'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Missions – Namibia – History"

1

Siekmann, Robert. "The Development of the United Nations Law Concerning Peace-Keeping Operations." Leiden Journal of International Law 5, no. 2 (October 1992): 273–81. http://dx.doi.org/10.1017/s092215650000251x.

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Especially as a consequence of the termination of the Cold War, the détente in the relations between East en West (Gorbachev's ‘new thinking’ in foreign policy matters) and, finally, the disappearance of the Soviet Union, the number of UN peace-keeping operations substantially increased in recent years. One could even speak of a ‘proliferation’. Until 1988 the number of operations was twelve (seven peace-keeping forces: UNEF ‘I’ and ‘II’, ONUC, UNHCYP, UNSF (West New Guinea), UNDOF AND UNIFIL; and five military observer missions: UNTSO, UNMOGIP, UNOGIL, UNYOM and UNIPOM). Now, three forces and seven observer missions can be added. The forces are MINURSO (West Sahara), UNTAC (Cambodia) and UNPROFOR (Yugoslavia); the observer groups: UNGOMAP (Afghanistan/Pakistan), UNIIMOG (Iran/Iraq), UNAVEM ‘I’ and ‘II’ (Angola), ONUCA (Central America), UNIKOM (Iraq/Kuwait) and ONUSAL (El Salvador). UNTAG (Namibia), which was established in 1978, could not become operational until 1989 as a result of the new political circumstances in the world. So, a total of twenty-three operations have been undertaken, of which almost fifty percent was established in the last five years, whereas the other half was the result of decisions taken by the United Nations in the preceding forty years (UNTSO dates back to 1949). In the meantime, some ‘classic’ operations are being continued (UNTSO, UNMOGIP, UNFICYP, UNDOF, and UNIFIL), whereas some ‘modern’ operations already have been terminated as planned (UNTAG, UNGOMAP, UNIIMOG, UNAVEM ‘I’ and ‘II’, and ONUCA). At the moment (July 1992) eleven operations are in action – the greatest number in the UN history ever.
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Nord, Catharina. "Healthcare and Warfare. Medical Space, Mission and Apartheid in Twentieth Century Northern Namibia." Medical History 58, no. 3 (June 19, 2014): 422–46. http://dx.doi.org/10.1017/mdh.2014.31.

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AbstractIn the year 1966, the first government hospital, Oshakati hospital, was inaugurated in northern South-West Africa. It was constructed by the apartheid regime of South Africa which was occupying the territory. Prior to this inauguration, Finnish missionaries had, for 65 years, provided healthcare to the indigenous people in a number of healthcare facilities of which Onandjokwe hospital was the most important. This article discusses these two agents’ ideological standpoints. The same year, the war between the South-West African guerrillas and the South African state started, and continued up to 1988. The two hospitals became involved in the war; Oshakati hospital as a part of the South African war machinery, and Onandjokwe hospital as a ‘terrorist hospital’ in the eyes of the South Africans. The missionary Onandjokwe hospital was linked to the Lutheran church in South-West Africa, which became one of the main critics of the apartheid system early in the liberation war. Warfare and healthcare became intertwined with apartheid policies and aggression, materialised by healthcare provision based on strategic rationales rather than the people’s healthcare needs. When the Namibian state took over a ruined healthcare system in 1990, the two hospitals were hubs in a healthcare landscape shaped by missionary ambitions, war and apartheid logic.
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GEWALD, JAN-BART. "MISSIONARIES AND THE STATE IN GERMAN SOUTH WEST AFRICA Mission Colonialism and Liberation: The Lutheran Church in Namibia, 1840–1966. By CARL-J. HELLBERG. Windhoek: New Namibia Books, 1997 (distributed by African Books Collective, Oxford). Pp. xi+321. No price given, paperback (ISBN 99916-31-59-3). Mission, Church and State Relations in South West Africa under German Rule (1884–1915). By NILS OLE OERMANN. Stuttgart: Franz Steiner Verlag, 1999. Pp. 267. No price given (ISBN 3-515-067578-x)." Journal of African History 44, no. 3 (November 2003): 533–36. http://dx.doi.org/10.1017/s0021853703378661.

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4

van Wyk, Anna-Mart. "Apartheid's Bomb and Regional Liberation: Cold War Perspectives." Journal of Cold War Studies 21, no. 1 (April 2019): 151–65. http://dx.doi.org/10.1162/jcws_a_00855.

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South Africa had a small, highly classified nuclear weapons program that produced a small but potent nuclear arsenal. At the end of the 1980s, as South Africa was nearing a transition to black majority rule, the South African government destroyed its nuclear arsenal and its research facilities connected with nuclear armaments and ballistic missiles. This article, based on archival research in the United States and South Africa, shows that the South African nuclear weapons program has to be understood in the context of the Cold War battlefield that southern Africa became in the mid-1970s. The article illuminates the complex U.S.–South African relationship and explains why the apartheid government in Pretoria sought nuclear weapons as a deterrent in the face of extensive Soviet-bloc aid to black liberation movements in southern Africa, the escalating conflict with Cuban forces and Soviet-backed guerrillas on Namibia's northern frontier, and the attacks waged by the African National Congress from exile. A clear link can be drawn between the apartheid government's quest for a nuclear deterrent, liberation in southern Africa, and the Cold War.
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Dissertations / Theses on the topic "Missions – Namibia – History"

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Bama, Bapio. "Les actes du christianisme au sud-ouest africain (namibie) avant et pendant la colonisation allemande 1842-1915." Paris 7, 1994. http://www.theses.fr/1994PA070160.

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La these comprend trois parties: la premiere partie traite de la periode precoloniale (1842-1884). Les missionnaires lutheriens allemands sont arrives en namibie en 1842, apres un sejour prolonge en afrique du sud ou ils ont fait leurs premieres experiences en terre africaine, a l'invitation d'une mission protestante soeur anglaise. A partir de la colonisation officielle en 1884, les contradictions entre les convictions ethiques et religieuses d'une part, le contexte politique allemand de l'autre, prennent un tour affirme, que nous nous sommes efforce de presenter dans la seconde partie. Ainsi des 1915, la namibie change de maitre sans pour autant, comme nous le montrons dans la derniere partie, beneficier d'une reelle amelioration de son statut. Ce qui est remarquable, c'est que la mission lutherienne qui ne se sent pas aussi liee a ce pouvoir etranger (afrique du sud) qu'elle l'etait au souverain allemand et chef supreme de son eglise, collabore malgre tout avec celui-ci; cela la met en conflit avec les africains. Decue et abandonnee par ses fideles, elle entreprend de se "decolonisee" pour retrouver la credibilite dont elle jouissait
The thesis is composed of three parts: the first part deals with the precolonial period: 1842-1884. Invited by their british counterparts in the region, the german lutheran missionaries arrived in namibia in 1842 after a long stay in south africa, where they had firsthand experience with the africain continent. After 1884 - year marking the official beginning of colonization - the contradictions between ethical and religions convictions on the one hand, and the german political context on the other hand, take a more serious turn. The second part is devoted to that point. This situation will prevail up to world war i. Thus, as early as 1915, namibia comes under a different rule, without, as shown in the first part, enjoying a better status. What is remarkable is that the lutheran mission which did not have strong connections with the foreign power (south africa), as it had with the german crown - paramount leader of the church - collaborated still with that foreign power. This attitude sets, the lutheran church against the africans. It will, however, be forced to revise its position, thus winning back the credibility it had lost
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2

Ngodji, Martin. "The story of the Bible among Ovakwanyama : the agency of indigenous translators." Thesis, 2004. http://hdl.handle.net/10413/3699.

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This research deals with Bible translating into Oshikwanyama between 1891 and 1974. Poeple who live in northern Namibia and southern Angola speak Oshikwanyama. The research will focus on stages of translation projects and work done by translators, co-ordinators and the translation committee, as from German missionaries from the Rhenish Missionary Society for Finnish missionaries from Finnish Missionary Society. However, the focus will concentrate more on the agency of African indigenous translators. The German missionaries started the translation of the New Testament into Oshikwanyama with the assistance of the indigenous people when they arrived in Oukwanyama in 1891. The New Testament was printed in 1927 in London. The Finnish missionaries started the translation of the whole Bible into under the auspices of the BFBS Oshikwanyama in late 1958, and it was published by the BSSA in Cape Town in 1974. In line with the focus of this research, little has been documented up t6o now about African missionary identities and their contributions. The present research on Bible translation into Oshikwanyama aims to correct this by giving their biographies in some details. The issue of Bible translation into Oshikwanyama went hand in hand with the development of the language in written form. Therefore at the end the Oshikwanyama were very happy because God now speak to them in their language and at the same time their language has been recignized. In this research you will find out that indigenous people were not only behind the translation of the Bible into Oshikwanyama, but they were involved in that translation, proofreading and the correct appropriation of words. The 1974 Bible in Oshikwanyama is the product of African missionaries. After reading this thesis you will know them by their names and individual contributions.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.
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Tjibeba, Hendrik Rudolf. "The history of the Rhenish mission society in Namibia with particular reference to the African Methodist episcopal church schism (1946-1990)." Thesis, 2003. http://hdl.handle.net/10413/7578.

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This dissertation takes up the African Methodist Episcopal Church (AMEC) schism in 1946 in Namibia from the Rhenish Mission Society RMS), due to a protest against the inhumane treatment that the Nama leaders were forced to accept from the German missionaries belonging to the Rhenish Mission Society. The agitation movement of 1946 organized a church separated from the RMS which was started in response to the Africans' need for opportunities for self-expression, fuller involvement in the Church of God, and in society as a whole. It was the answer to a cry for social recognition as human beings, and the means through which a group of people started on a programme which gave them a growing sense of dignity and self respect. The underlying and longer term problems of this first schism in Namibia come out above all in the correspondence between the missionary Christiaan Spellmeyer and Petrus Jod, Markus Witbooi and Zacheus Thomas. These documents shed some light on the policy and attitude of the RMS in Namibia and in Gibeon in particular, mainly during the 1930's and early 1940's. This thesis records the significant role played by the Nama leaders to voice their grievances against the RMS. The involvement of the RMS missionaries in colonial politics has contributed to the subjugation of the black people. By concentrating their efforts on pioneering incentives in education, social care and ordination, the Nama leaders made an outstanding contribution to the establishment of AMEC in Namibia, the church which responds closely to the needs of the Nama people. This study should be of interest to those who are doing research on the history of Christian missions in Southern Africa, and in particular in Namibia. It is hoped that the findings of this study will bring a local perspective on the activities of the AMEC in Namibia, as up to the present, much available information has been written by German missionaries. A complete history of the indigenous clergy in Namibia, is unwritten. Much that would be most interesting and valuable went to the grave with those who had no possible means of transmitting it except by the uncertain and unreliable method of tradition. What made Zacheus Thomas, Markus Witbooi and Petrus Jod different from the Rhenish Mission Society's staff was the fact that they were from the IKhobesin clan, who understand and respect the culture of the Nama people. They could see and appreciate the structures of the Nama society and planned a development project from the African perspective. The researcher presents this work as a tribute to these pioneering Nama leaders whose lives and relationships are a true reflection of their Christian faith.
Thesis (Ph.D.)-University of Durban-Westville, 2003.
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4

Beris, Adrianus Petrus Joannes. "From mission to local church : one hundred years of mission by the Catholic Church in Namibia with special reference to the development of the Archdiocese of Windhoek and the Apostolic Vicariate of Rundu." Thesis, 1996. http://hdl.handle.net/10500/18079.

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The Prefecture of Pella bought Heirachabis in 1895 and occupied it in 1898. This marked the beginning of the Mission in the South. The Oblates of Mary Immaculate officially started on 8 December 1896. They were allowed to minister among the Europeans and among Africans, not ministered to by a Protestant Mission. The first expansion was at Klein Windhoek, and at Swakopmund being the gateway to the Protectorate. The Tswana invited the Mission to help them after they had arrived from the Cape. Aminuis and Epukiro were founded. After 1905 the Mission was allowed to open stations among the Herera and Damara. Doebra, Gobabis, Usakos, Omaruru, and Okombahe were the result. Seven expeditions were undertaken to reach Kavango. After many failures the first mission became a reality at Nyangana in 1910. Just before the war the expansion reached Grootfontein, Tsumeb and Kokasib. In the South missions were opened at Warmbad, Gabis, Keetmanshoop, Luederitz and Gibeon. World War I scattered the African population of the towns which disturbed the missionary work. The S. A. Administration allowed most missionaries to stay. After the Peace Conference S. W. A. became a Mandate of S. A. In 1924 permission was granted to enter Owambo. The first station was opened in Ukuambi, later followed by Ombalantu and Okatana. In 1926 the Prefecture of Lower Cimbebasia was elevated to the Vicariate of Windhoek, while the Prefecture of Great Namaqualand became the Vicariate of Keetmanshoop in 1930. World War II left the missionary activities undisturbed. In 1943 Magistrate Trollop in Caprivi invited the Catholic Mission in 1943 to come and open educational and health facilities. The South expanded into Stampriet, Witkrans, Aroab, Mariental. The election victory in 1948 in South Africa of the Afrikaner Parties with the resulting apartheid legislation negatively affected the missions in S. W. A. After 1965 the influence of Vatican II became noticeable, while the pressure of the United Nations Organisation moved the territory towards independence. While initially the Catholic Church had been very cautious, in the ?O's and 80's she took a very definite stand in favour of human rights. She also became a full member of the CCN.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
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Books on the topic "Missions – Namibia – History"

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Mission between deserts: History of the brothers CMM in Namibia. Windhoek: [Fratres CMM, 2009.

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2

Beris, A. P. J. Mission between deserts: History of the brothers CMM in Namibia. Windhoek: [Fratres CMM, 2009.

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3

Isaak, Paul John. The story of the Paulinum Seminary in Namibia. Windhoek: Namibia Publishing House, 2013.

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4

The influences of missionary work in Namibia: A theological commentary. Windhoek, Namibia: Macmillan Namibia, 2007.

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5

Auala, Leonard. Messlatte und Bischofsstab: Ein Leben für Namibia. Wuppertal: Verlag der VEM, 1988.

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6

Auala, Leonard. Messlatte und Bischofsstab: Ein Leben für Namibia ; aus dem Finnischen übersetzt von Marja Liisa Trillitzsch. Wuppertal: Verlag der VEM, 1988.

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7

Mission, colonialism, and liberation: The Lutheran Church in Namibia, 1840-1966. Windhoek, Namibia: New Namibia Books, 1997.

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8

Hunke, Heinz. Church and state: The political context of 100 years of Catholic mission in Namibia. Windhoek: Roman Catholic Church, 1996.

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9

Hate the old and follow the new: Khoekhoe and missionaries in early nineteenth-century Namibia. Stuttgart: F. Steiner Verlag, 1997.

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10

Namibiana in Finland. Joensuu: University of Joensuu, Faculty of Arts, 1985.

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