Academic literature on the topic 'Missions – Swaziland'

AbstractWhereas women's prayer groups are a well-known strength of African Christianity in Southern Africa, the evangelistic and pastoral contribution of individual women who were not clergy wives has been under-appreciated. Echoing models from Victorian London and Indian missions, Methodism in South Africa evolved an authorised, paid form of female lay ministry via middle-aged black Biblewomen sponsored and overseen by white Women's Auxiliary groups. The first appointee in the Transvaal and Swaziland District wrote comparatively full reports of emotionally 'hot' revival meetings. In 'hard' kraals she encountered hostility in the form of patriarchal control of women and an unusual proliferation of rival indigenous spirits. Her successors found male drinking an even greater obstacle to a sympathetic hearing. In urban townships along the Witwatersrand, Biblewomen work was less pioneering and more routinised, providing pastoral support to local churches via sick-visiting and following up lapsed members. From 1945-59, some Biblewomen were trained at Lovedale Bible School. The period after 1960 deserves separate exploration. In 1997, a new start was made with a national, autonomous Biblcwomen ministry, though many women, black and white, regretted severing their personal and organisational links of mutual dependence.

Purpose The purpose of this paper is to probe whether the quest for sustainability in financial social enterprise institutions leads to mission drift. Both formal and informal institutions play an important role as interventions to promote inclusion. They struggle between an explicit social mission and the implicit quest for sustainability. The debate remains on whether such organisations can achieve financial sustainability without compromising outreach. Design/methodology/approach The study uses interviews and focus group discussions in nine different hybrid organisations involved in providing different types of financial services in Swaziland. Findings The results suggest that smaller and informal enterprises tend to have less mission drift. Their risk mitigation and management approaches such as group liability and use of traditional governance structures are more adapted to the characteristics of the groups served. The modus operandi of larger enterprises tends to mimic mainstream lenders with risk mitigation measures that are inherently unsustainable for this type of market. Research limitations/implications Sustainability in financial enterprises requires new contextualised models of risk management and client selection more appropriate for excluded groups. Moreover, using group lending as a measure of outreach maybe flawed. Other forms of social capital can be used to increase outreach even in the absence of group lending. The perceived trade-off between commercial gain and outreach is somewhat complex. Mission drift seems to depend on the capital structure. Originality/value The paper contributes to an infant but important debate on how sustainability can be achieved without compromising outreach in financial institutions designed to increase financial inclusion.

Synopsis Steve Holder had already worked with Matsapha College for ten years as the organization matured its macadamia orchard to the point of yielding sufficient proceeds to assist in the support of the colleges educational endeavors in Swaziland. Now Matsapha College was entertaining the possibility of launching a separate entity, Kumnandzi Macadamia Importers, to be a stateside distributor of both Matsapha's macadamia nuts and that of other growers in the region, with the prospect of producing additional revenue to help sponsor education. The Board of Matsapha College is interested in the idea of having the College prosper from added macadamia sales, but members have mixed opinions about the direction and form this growth should take. Before any major decisions are made, Steve learns that the organization should do some self-reflection and decide what Kumnandzi Macadamia Importers is all about before proceeding. Specifically, the Matsapha College Board of Directors needs to articulate its vision for the proposed new entity, as well as craft the entity's mission statement and value proposition. Research methodology The case was based upon extensive interviews with the President of the organization being described. Relevant courses and levels This case is targeted to both undergraduate and graduate students in Strategic Management, but may include Marketing Principles, Marketing Management, Strategic Marketing, and Entrepreneurship, especially if the course includes the task of building a business plan or marketing plan that incorporates vision and mission statements as well as a customer value proposition.

Fredrik Franson (1852–1908), a dual citizen of Sweden and the USA and an international revival evangelist, is among the most significant mission founders and mobilisers of the Holiness Movement during the last quarter of the 19th century and the beginning of the 20th century. Within 22 years he founded 15 faith missions, four free-church federations in Europe and North America and several independent churches in the USA, New Zealand and Australia. This article focuses on the episodes of his life relating to southern Africa, namely the sending of the first missionaries of the Free East Africa Mission, the Scandinavian Alliance Mission of North America, and the founding of the Evangelical Church in Swaziland in 1893. Furthermore, it deals with Franson’s evangelistic campaigns in southern Africa, his visits to mission stations, participation in mission conferences and his partnership with Andrew Murray, Worcester, between spring 1906 and summer 1907. The article closes with a brief reflection of the lasting impact of Franson and his missionaries in southern Africa.

This article covers the time from 1652 onwards when employees of the Dutch East India Company – most of whom were members of the Reformed Church in the Netherlands – arrived at the Cape of Good Hope in present South Africa. With time, a new church, the Dutch Reformed Church, was established in the Cape. In 1836, a number of pioneers moved from the Cape to the east of South Africa and some of them eventually made Swaziland their new home. Although most members of the white Dutch Reformed Church opposed any integration with Christians from other races, there was nevertheless a desire that they should join a Reformed Church. In 1922, the first Dutch Reformed congregation in Swaziland was established in Goedgegun in the southern region of the country, intended for the exclusive use of white, Afrikaans-speaking church members. In 1944, the first Reformed congregation for Swazi members was formed, which later became known as the Swaziland Reformed Church. This article documents the history of this church and concludes with a description of the Swaziland Reformed Church in 1985, with four missionaries from South Africa ministering in the four regions of Swaziland.

Compared to other African countries, Swaziland performs the worst in terms of providing eye health care services. A priority goal of the World Health Organization (WHO) is to alleviate childhood blindness, particularly in low-income countries such as Swaziland, where many people live in poverty, which is a contributor to poor health outcomes. A mixed method approach that entailed a document review, key informant interviews and clinical facility assessment questionnaires was used. Hospitals and mission clinics offering ophthalmic services were identified through the website of the Ministry of Health and verified during key informant interviews. A saturated sampling procedure was applied due to the few facilities that offer eye care services. Six framework components from the WHO for analysing health systems were utilised in an eye health care service context: leadership and governance, eye health services, eye health workforce, eye health financing systems, eye health medical supplies and technologies, and eye health information systems. Poor management, lack of accountability, poor monitoring and evaluation mechanisms, weak coordination and ineffective private-public sector regulations were identified as factors that lead to poor eye care in the country. The optometrists indicated that refractive services are the most rendered ophthalmic services. The exodus of healthcare practitioners has contributed to the downfall of the public health sector in the country. Five government eye care facilities, 3 government hospitals, 1 non-governmental organization (NGO) and a church mission clinic were included in this analysis. The eye services distribution favors the more affluent areas, particularly the more urban Hhohho Region, which is also where most of the eye health professionals are located. No campaigns have been conducted to prevent childhood blinding diseases or create awareness about getting children’s eyes tested for refractive correction. The burden of eye diseases among children in Swaziland remains unknown. More eye health care personnel and equipped facilities are needed throughout the country, and the eye health care program needs to be adopted.

Underpinned by missiological thinking, the article argues that, in a context searching for gender justice, the mission of God should begin with making sensitive the consciousness of Swazi church leaders who, in turn, would act as agents for transforming social consciousness.In this process, the leaders become critically aware that they are called to act as prophetic example by adopting a gender-sensibility posture and calling the local church to account forits reluctance and slothfulness in teaching and practicing gender-justice values and ideals as one of the key social organs of the country. In addition, the leaders should become conscious of the fact that they have a wider prophetic missiological task to subversively challenge and wisely remind the State about its social responsibility to advance the socially shared agenda of radically promoting the rights, humanity and dignity of women in its domain.

Thesis (DTh)--Stellenbosch University, 2002
ENGLISH ABSTRACT: This dissertation seeks an answer to the following question: To what extent has the discipling ministry of The Evangelical Alliance Mission (TEAM) in Southern Africa produced disciples with a holistic perspective of the Christian mission. The specific group studied is the Coloured community found in Swaziland and South Africa. The specific period covered is from 1921-1999. After an introductory chapter which provides orientation to the subject and also gives a brief history of the founding of TEAM and of the Coloured Church called EBC (Evangelical Bible Church), TEAM's understanding of the Great Commission is evaluated in the light ofan exegetical and theological study of the Great Commission. The study shows that what is called the Great Commission cannot be arbitrarily derived from one key text such as Matthew 28: 18-20, but needs to be grasped in its total significance from the entire Bible. Matthew 28: 18-20 is treated in this study as a pivotal text which turns towards the Old Testament and the New Testament, including the context of the Gospel of Matthew itself. The conclusion of the theological study of the Great Commission, is that TEAM drastically reduced the focus to one main task - church planting, with primary emphasis on evangelism and personal salvation. In this way, the horizontal implications of the Christian mission were relegated to "support ministries" which were aimed at supporting the main task of evangelism and church planting. Thus, TEAM lacked a comprehensive theology of mission which would have connected both the vertical and horizontal aspects of its work in Southern Africa. Chapter 3 of the dissertation, describes TEAM's pioneering efforts among the Coloured people of Southern Africa. WIth the exception of their work in Swaziland, the TEAM missionaries concentrated almost exclusively on leading people to faith in Christ and establishing local churches which would function according to the principles of self propagating, self-supporting, self-governing, and self-instructing. This pioneer stage proved then that TEAM basically executed its own narrowed understanding of the task ofrnaking disciples. Added to the narrow practice of mission, was the homogeneous approach to church planting, which accommodated itself to the segregationist policies of the government, and produced three segregated denominations - all the offspring of TEAM. Chapter 4 of this study shows that TEAM missionaries and other key missionaries from what was called South Africa General Mission (SAGM), entrenched the onesided approach to the Christian mission in three Bible colleges which played a leading role in training Coloured leaders for the ministry. It was simply a matter of time before the nationals themselves reproduced what they had learned at TEAM-related colleges in their own efforts of church planting which were viewed as the fulfilment of the Christian mission. This national effort by key nationals in EBC, forms the substance of chapter 5 of the dissertation. Chapter 6 of this study discusses the road ahead for both TEAM and EBC. It focuses on six crucial matters: The need for thanksgiving for the good which has been done; the need for confession for failures in theology and practice; the need to formulate a holistic theology of mission; the need for practice consistent with a holistic theology which would assist TEAM and EBC in reconciling both the vertical and horizontal dimensions of the Great Commission; the need to practise the principles of unity and mission, and finally, the need for evaluation of TEAM's Relational Reconfiguration in order to determine what can be done to promote better relationships between TEAM and the TEAM-related churches.
AFRIKAANSE OPSOMMING: Die doel van hierdie proefskrif is om die volgende vraag te beantwoord: Tot watter mate het die dissipelskap bediening van "The Evangelical Alliance Mission" (TEAM) in Suider Afrika, volgelinge met 'n omvattende perspektief van die Christelike sending voortgebring? Die spesifieke groep wat bestudeer word, is die Kleurling gemeenskap van Swaziland en Suid Afrika. Die spesifieke tydperk wat gedek word, is vanaf 1921 tot 1999. Hoofstukl beskryfkortliks die geskiedenis van die stigting van TEAM, deur die werk van Fredrik Franson in 1890. Sy motiveering tot sending, is duidelik, deur sy geloof in die naderende wederkorns van Christus. Die werk van TEAM in Suid Afrika het gelei tot die ontstaan van die Evangelical Bible Church (EBC) en het drie afsonderlike verbonde of kerke tot gevolg. Hulle staan bekend as Kerk 1 (Swartes), Kerk 2 (Kleurlinge) en Kerk 3 (Indiers). Die fokus van hierdie studie is gemik op die Kleurling denominasie, alhoewel die ander groepe ook bespreek word, vanwee hulle betrokkenheid by die Kleurling kerk. Hoofstuk 2 evalueer TEAM se begrip van die Groot Opdrag in die lig van 'n breedvoerige studie van die Christelike sending, gebaseer op die totale boodskap van die Bybel. Die hoofteks aangaande die Groot Opdrag (Mt. 28: 18-20), word beskou as 'n sentrale teks wat beide die Ou Testament sowel as die Nuwe Testament betrek. Op hierdie wyse is dit duidelik dat die volle Missio Dei, wat ook die fokus van die Christelike sending insluit, in die visier kOID.Die slotsom van hierdie teologiese studie, is dat TEAM as sending van 'n gebrekkige Bybelse teologie van sending, die hooftaak van die Groot Opdrag beperk het tot Kerk stigting. Sodoende was TEAM in staat om die vertikale aspek van sending te beklemtoon met die klem op evangelisasie en kerk stigting, maar kon nie aan die horisontale dimensie omvat, wat volgens die Skrif 'n wesenlike aspek van die Groot Opdrag is, reg laat geskied nie. Inteendeel, bedienings wat nie direk verband hou met kerkstigting nie, was beskou as "ondersteunende bedienings", nie as wesenlike bedienings nie. Hoofstuk 3 beskryfTEAM se vroegste pogings onder die Kleurling gemeenskap van Suid Afrika. Klaarblyklik, met die uitsondering van die werk in Swaziland, het TEAM sendelinge daarop gekonsentreer om mense tot geloof in Christus te lei en om plaaslike kerke te stig. Dus in die baanbreker stadium, is TEAM se beperking van die Evangelie tot persoonlike saligheid en lidmaatskap duidelik. Die enger fokus van die Groot Opdrag is ook sigbaar in die tipe opleiding, wat die lidmate by TEAM - verwante Bybel kolleges ontvang het. Hierdie verhaal word vertel in Hoofstuk 4 van hierdie proefskrif Hoofstuk 5 beskryf die werk van die inheemse lidmate en bewys dat hierdie werk basies kerk stigting was, ooreenkomstig die benadering van TEAM. Die horisontale omvang van sending was afwesig, behalwe vir individuele pogings, byvoorbeeld kleuterskool bediening. Hooofstuk 6 van hierdie studie bespreek die pad vorentoe vir beide TEAM en EBC. Die fokus is gerig op ses kardinale aspekte. Die behoefte aan danksegging vir al die goeie dinge wat gedoen was; die behoefte aan belydenis vir die route in teologie en die uitvoering daarvan; die behoefte om 'n alles omvattende teologie van sending te omskryf, die behoefte om daardie teologie op 'n holistiese wyse te beoefen en wat beide TEAM en EBC sal help om beide die horisontale en vertikale dimensies van Die Groot Opdrag, met mekaar te versoen; die behoefte om die beginsels van eenheid en sending uit te oefen, en laastens die behoefte aan evaluering van TEAM se "Relational Reconfiguration" om vas te stel hoe om beter verhoudings tussen TEAM en TEAM-verwante kerke te bewerkstellig.

Text in English
Much of the history of the Roman Catholic Church in Swaziland is conjoined with the history of the Order of the Servants of Mary. Explanations for the historiographical emphasis of this study are plentiful: the Order of the Servants of Mary was the first Catholic missionary group that worked amongst the people of Swaziland and most of the missionaries who had worked in Swaziland, both female and male, belonged to the Order of the Servants of Mary. Although Swaziland was explored by Europeans as early as the nineteenth century, the country's geographical configuration and the fact that it was a British Protectorate have kept Swaziland in the isolated back room of African studies. Consequently, the work done by the first Catholic missionaries has attracted little academic interest. This is why very little is known about the pre-Christian Swaziland. The first Christian missionaries in Swaziland were Methodists who arrived in the country in 1844. When Catholics arrived in the country sixty six years later they understood the Church as Mater et magistra (mother and teacher) forty years before the encyclical, Mater et Magistrd. Their understanding can be deduced from the way they carried out the work of evangelization. The concept of Mater et Magistra caused them to have a paternalistic mentality which kindled in them an exaggerated zeal for souls. The lack of educational institutions in the country made them feel obliged to provide education to the local people. Those educative institutions later became vehicles for propagating Catholicism, which was mingled with European cultures, largely Italian and German. Religious and cultural pluralism, which had been condemned in principle by the homogeneous structure of the Swazi society, became popular in Swaziland under the auspices of the educative institutions established by the Church.
Christian Spirituality, Church History and Missiology
D.Th. (Church History)

In 1994, Swaziland celebrated 150 years of Christianity. Three distinct eras are identified in the history of mission-church growth, each of which is related to elitism. 1884 saw the start of missions is Swaziland, but this effort was short-lived. The mission became caught up in internecine warfare, the resident missionary and the Swazi Christian community fled to Natal where the church grew and matured in exile during a period of missionary lacuna in Swaziland itself. After thirty-six years, the missionaries were once again allowed to settle in Swaziland and the church grew rapidly, mainly as a result of the widespread institutional work undertaken. Soon an elite Christian community developed as people came to identify with a mission or church, many of whom had little Christian commitment. In 1%8, Swaziland was granted independence. A return to culture accompanied a strong wave of nationalism. Mission-church growth in this period declined as those, whose commitment to the Christian faith was shallow, returned to culture or joined one of the Independent churches which catered for varying degrees of syncretism The third era outlined in this study is one of secularisation. Family structures were eroded, materialism took hold and the church was in danger of becoming irrelevant. The older churches continue their decline, but new churches, appealing particularly to the new elite, are growing.
Christian spirituality, Church history and Missiology
Th.M.(Missiology)

This dissertation examines global shifts in medical and religious thinking about leprosy, using the southern African kingdom of Swaziland as a case study from the start of British rule in 1902 to the first decade of the twenty-first century. Involving a wide variety of both local and international actors, these encounters were frequently characterized by highly unequal power dynamics, especially between Swazis and Western doctors, bureaucrats, and missionaries. However, it is a central theme of this work that Swazis often turned Western scientific and religious preoccupations with leprosy into assets for their own benefit. Understanding the reasons why and under what circumstances Swazis did so illuminates the processes by which peoples of different cultures adapt themselves to shifting circumstances. Rather than abandoning local cultural ideas in favor of those of more powerful outsiders, I argue that the adaptations enacted by Swazis were coherent within their own cultural perspectives and are best understood as evolutions of local ideas instead of the byproduct of a foreign value system. Influenced by the narrative approach of microhistory, this project correlates evidence from three major archival collections, representing chiefly the perspective of British colonial figures and medical missionaries from the Church of the Nazarene, with insights derived from oral interviews conducted with both medical personnel and former leprosy patients in Swaziland. In so doing, it investigates themes related to the transfer of stigma across social and cultural boundaries; the clashing expectations of cultures divided by geography, language, education, and more; the limits of Western science and bureaucracy when attempting to exercise control over other cultures; and the continual negotiations through which all parties pursued their particular agendas. In analyzing the interplay between the primarily scientific and political concerns of the British colonial government and the chiefly spiritual concerns of the Nazarene medical missionaries, the story makes possible an understanding of how Swazis created advantageous spaces for themselves. I argue that they did this primarily by entering into relationships of social dependency, which they understood as creating bonds of mutual obligation between themselves and Westerners.

This study explored the current practices implemented by Early Childhood Care and Development (ECCD) caregivers / preschool teachers in Swaziland. It further investigated how the lack of an appropriate policy on Early Childhood Care and Development impacted on the delivery of services to the sector. The research was conducted using a qualitative methodology, eliciting responses through semistructured interview schedules. In order to conduct a more in-depth analysis, eight interviews were held at various early childhood care and development sites. The criteria for selection depended on whether the participating caregiver had direct, hands-on experience of the day-to-day care and running of ECCD sites. They also had to be involved in a full-time preschool teaching programme and were purposively selected from the geographical location of Manzini, in Swaziland. The sites could be distinguished into three categories, namely: community (non-profit making), private and church or missionrun centres. The results showed that caregivers implemented diverse and uncoordinated practices and that there was no uniformity in terms of professional training, classroom practice and curriculum application. It was evident that the participants did not link the theory of their training to their practice, leaving gaps in the provision of services and educational programmes to the children. The study concluded that unless the government of Swaziland and the ECCD unit at the national level of Education made a concerted effort to formulate a national ECCD policy, Education for All would remain a pipedream. The study recommended that government should formulate national ECCD policy guidelines to encourage uniformity in practice and provision of ECCD sites. Not only should government accelerate the development of the guidelines but they should also support the caregivers by continuous professional development activities.