Contents
Academic literature on the topic 'Ovambo (African People) – Missions'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Ovambo (African People) – Missions.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Ovambo (African People) – Missions"
1
GEWALD, JAN-BART. "NEAR DEATH IN THE STREETS OF KARIBIB: FAMINE, MIGRANT LABOUR AND THE COMING OF OVAMBO TO CENTRAL NAMIBIA." Journal of African History 44, no. 2 (2003): 211–39. http://dx.doi.org/10.1017/s0021853702008381.
Full textAbstract:
Namibian politics and society are today dominated by people who trace their descent from the settlements and homesteads of Ovamboland in southern Angola and northern Namibia. Yet, prior to 1915, and the defeat by South Africa of the German colonial army in German South-West Africa, very few Ovambo had settled in areas to the south of the Etosha Pan. In 1915, a Portuguese expeditionary army defeated Kwanyama forces in southern Angola, and unleashed a flood of refugees into northern Namibia. These refugees entered an area that was already overstretched. Since 1912 the rains had failed and, on account of the First World War, trade and migration had come to a standstill. As a result the area was experiencing its most devastating famine ever. Unable to find sanctuary in Ovamboland, thousands of people trekked southwards into central Namibia, an area which had only just come under the control of South Africa. The famine allowed for the easy entrance of South African military administrators and labour recruiters into Ovamboland and heralded the demise of Ovambo independence. By focusing on developments in the central Namibian town of Karibib between 1915 to 1916, the article explores the move of the Ovambo into central and southern Namibia. It traces the impact of war and drought on Ovambo societies, and follows Ovambo famine migrants on their route south into areas administered by the South African military administration. Discussion also concentrates on the reception and treatment of Ovambo famine migrants in the Karibib settlement, and argues that the refugee crisis heralded the establishment of Ovambo in modern central and southern Namibia.
2
Komline, David. "“If There Were One People”: Francis Weninger and the Segregation of American Catholicism." Religion and American Culture: A Journal of Interpretation 27, no. 2 (2017): 218–46. http://dx.doi.org/10.1525/rac.2017.27.2.218.
Full textAbstract:
AbstractThis article uses the career of Francis Weninger—an Austrian Jesuit who traversed the United States preaching mostly to German audiences—to trace the development of Roman Catholic approaches to African American missions from the end of the Civil War to the rise of Jim Crow. The study proceeds in two parts, each of which addresses three themes. The first half treats Weninger's work among American Germans, examining the historical context, mission strategy, and revivalistic activity involved in Weninger’s work among his fellow immigrants. The second half details Weninger's evangelistic efforts among African Americans, reversing the order of these themes: first, it describes his activity, then, his strategy and motivation, and, finally, how Weninger's work fits into the broader context of Catholic race relations. The paper shows that the activism of Francis Weninger, the most significant Catholic advocate of missions to African Americans during the key time period in which the American Catholic church adopted an official policy of racial segregation, helped both to stimulate and to define later Roman Catholic initiatives to evangelize African Americans. Weninger modeled his approach to evangelizing African Americans directly on his work among German immigrants, encouraging both groups to establish their own ethnically and racially segregated parishes.
3
Obinna, Franklin. "Hybrid Regional Order." Journal of International Peacekeeping 20, no. 3-4 (2016): 363–94. http://dx.doi.org/10.1163/18754112-02003013.
Full textAbstract:
The un peace operations have undergone significant revisions to calibrate mission mandates in tandem with emerging threats to international peace and security, especially non-traditional security (nts) threats that stem from governance challenges. These multidimensional missions essentially perform statebuilding interventions (sbis) through capacity-building programmes. The future of these missions depends on negotiated political settlements that facilitate the creation of accountable institutions and inclusive societies. Scholars debate the future of un peace missions, especially as it relates to stabilization operations. On the one hand, are the “narrowers” who believe that peace operations should remain focused on stabilizing state authorities. On the other hand, are the “broadeners” who favor people-focused stabilization operations. This article argues for a broad approach. Focusing on the role of regional organizations under Chapter viii of the un Charter, it argues that successive failures by the African Union to implement its doctrinal instruments, particularly the Post Conflict Reconstruction and Development Policy, the African Charter on Democracy, Elections and Governance and the Common African Defence and Security Policy has narrowed its peace interventions in Africa to peace enforcement operations. To be relevant, the African Union needs to focus on the challenges of governance in Africa.
4
Smit, P. F. "Afro-Chinese partnership in missions. A similar history, a shared vision." Verbum et Ecclesia 19, no. 1 (1998): 78–95. http://dx.doi.org/10.4102/ve.v19i1.1155.
Full textAbstract:
In this article the possibilities of a shared mission vision and praxis between African and Chinese Christians are considered. The possibility of such an endeavour lies in the respective histories of Africa and the Chinese people as well as in a similar vision for the Church of Christ on earth. Powerful forces, of which European colonialism is probably the most important, have shaped African and Chinese Christian’s view of mission and the church. After a quick tour through the history of mission in Africa and China, the potentials and pitfalls of such a shared mission program are discussed.
5
Masur, Laura E. "Plantation as Mission: American Indians, Enslaved Africans, and Jesuit Missionaries in Maryland." Journal of Jesuit Studies 8, no. 3 (2021): 385–407. http://dx.doi.org/10.1163/22141332-0803p003.
Full textAbstract:
Abstract Jesuit endeavors in Maryland are difficult to categorize as either missions or plantations. Archaeological sites associated with the Maryland Mission/ Province bear similarities to Jesuit mission sites in New France as well as plantations in Latin America and the Caribbean. It is clear that in Maryland, the Jesuits did not enforce a distinction between missions as places of conversion and plantations as sites of capitalist production. Moreover, people of American Indian, African, and European ancestry have been connected with Maryland’s Jesuit plantations throughout their history. Archaeological evidence of Indian missions in Maryland—however fragmented—contributes to a narrative of the Maryland mission that is at odds with prevailing nineteenth- and twentieth-century histories. Archaeology demonstrates the importance of critically reflecting on available historical evidence, including a historiographic focus on either mission or plantation, on the written history of Jesuits in the Americas. Furthermore, historical archaeologists must reconceptualize missions as both places and practices.
6
Okafor, Eddie E. "Francophone Catholic Achievements in Igboland, 1883-–1905." History in Africa 32 (2005): 307–19. http://dx.doi.org/10.1353/hia.2005.0020.
Full textAbstract:
When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS) and the other Protestant missionary groups. While they allowed the British to exercise political power there, they took immediate actions to curtail the spread and dominion of Protestantism in the country. Thus some of their missionaries stationed in the key French territories of Africa—Senegal, Dahomey, and Gabon—were urgently dispatched to Nigeria to compete with their Protestant counterparts and to establish Catholicism in the country.Two different French Catholic missions operated in Nigeria between 1860s and 1900s. The first was the Society of the African Missions (Société des Missions Africaines or SMA), whose members worked mainly among the Yoruba people of western Nigeria and the Igbos of western Igboland. The second were the Holy Ghost Fathers (Pères du Saint Esprit), also called Spiritans, who ministered specifically to the Igbo people of southeastern Nigeria. The French Catholics, the SMA priests, and the Holy Ghost Fathers competed vehemently with the British Protestants, the CMS, for the conversion of African souls. Just as in the political sphere, the French and British governments competed ardently for annexation and colonization of African territories.
7
van den Bersselaar, Dmitri. "Missionary Knowledge and the State in Colonial Nigeria: On How G. T. Basden became an Expert." History in Africa 33 (2006): 433–50. http://dx.doi.org/10.1353/hia.2006.0006.
Full textAbstract:
Between 1931 and 1937, the Anglican missionary G. T. Basden represented the Igbo people on the Nigerian Legislative Council. The Igbo had not elected Basden as their representative; he had been appointed by the colonial government. Basden's appointment seems remarkable. In 1923 the Legislative Council had been expanded to include seats for Unofficial Members, representing a number of Nigerian areas, with the expressed aim of increasing African representation on the Council. In selecting Basden the government went against their original intention that the representative of the Igbo area would be a Nigerian. However, the government decided that there was no “suitable” African candidate available, and that the appointment of a recognized European expert on the Igbo was an acceptable alternative. This choice throws light on a number of features of the Nigerian colonial state in 1930s, including the limitations of African representation and the definition of what would make a “suitable” African candidate.In this paper I am concerned with the question of how Basden became recognized as an expert by the colonial government and also, more generally, with the linkages between colonial administrations' knowledge requirements and missionary knowledge production. Missionary-produced knowledge occupied a central, but also somewhat awkward position in colonial society. On the one hand, colonial governments and missions shared a number of common assumptions and expectations about African peoples. On the other hand, there also existed tensions between missions and government, partly reflecting differing missionary and administrative priorities, which means that the missionary expert was not often recognized as such.
8
White, Jill. "Teaching the counter story. An analysis of narration in African American cookbooks using Critical Race Theory." Critical Dietetics 1, no. 2 (2012): 21–33. http://dx.doi.org/10.32920/cd.v1i2.951.
Full textAbstract:
As nutrition educators we must promote sensitivity to the historical roots of eating and food patterns. This analysis of narratives from a sampling of cookbooks written by African Americans, represents an attempt to give voice to an unconventional source of documentation regarding the historical experiences of a people oppressed by enslavement and institutionalized racism as told through recipe sharing. The themes that emerged from an examination of the missions and motivations of the authors included; history, work, cultural tradition, and empowerment in the struggle to survive. Critical Race Theory provided a lens to examine the counter story told by these authors. The counter story documented the unrecognized contributions of African Americans to the culture of all food practices in America, through their roles as cooks in domestic and industrial settings, as well as their own homes. We need to develop an appreciation of the celebration of life that is expressed through food in the African American community. And we must advocate for the right to good food, healthcare and education for all of the communities and people we serve.
9
Leedy, Todd H. "The World the Students Made: Agriculture and Education at American Missions in Colonial Zimbabwe, 1930–1960." History of Education Quarterly 47, no. 4 (2007): 447–69. http://dx.doi.org/10.1111/j.1748-5959.2007.00109.x.
Full textAbstract:
In 1930, the same year in which the segregationist Land Apportionment Act was passed, the governor of Rhodesia addressed a meeting of representatives from the various missionary organizations operating in the colony. He proceeded to argue against the sort of education that might create a class of African intellectuals who would eventually challenge white economic and political dominance:The nature of the intellectual advance to be aimed at should be one of which advantage can be taken in the ordinary daily lives of the people, and should be a step forward in a field already familiar to them, rather than a violent transition into fields which belong to a different type of civilization. As the life of African peoples is to a preponderating extent agricultural, education should aim at making them better agriculturalists and better able to appreciate all the natural processes with which agriculture is connected.
10
Tutino, John. "Capitalism, Christianity, and Slavery: Jesuits in New Spain, 1572–1767." Journal of Jesuit Studies 8, no. 1 (2020): 11–36. http://dx.doi.org/10.1163/22141332-0801p002.
Full textAbstract:
Abstract The Jesuits arrived in New Spain in the 1570s and soon became participants in a dynamic world of silver capitalism at the center of the early modern global economy. They launched money-making enterprises to sustain their missions, churches, and schools (colegios) that relied upon enslaved African producers alongside indigenous workers in complex labor arrangements. The diversity of labor at the Jesuit-run Santa Lucía and Xochimancas estates contrast with the heavier reliance on enslaved African labor at Jesuit sugar plantations in Brazil. The article analyzes a key eighteenth-century Jesuit text, the Instrucciones a los hermanos jesuitas administradores de haciendas, to show how the Jesuits in New Spain conceived of their management of enslaved people and negotiated the contradictions between the spiritual and secular challenges of the boom era of silver capitalism.