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This study describes missionary activity in Matabeleland in the context of traditional life as well as black and white relation¬ships in Southern Africa in general and in Rhodesia in particular between 1859 and 1923. In the nineteenth century there was some cultural fusion of the Ndebele and the Shona, giving the former a strong basis to resist Christianity. But the personal relationship of Mzilikazi with Robert Moffat, the fear of the British and the desire for western material benefits induced the Ndebele to accept only a few missionaries into their country. The Shona on the other hand wanted only guns from the missionaries to resist Ndebele domination. The failure of the missionaries to realise many converts drove them into becoming advocates of European rule and of the destruction of Ndebele state. Their fervent support for Rhodes and white settle-ment generated an anti-missionary attitude, which, however, must be understood in terms of Ndebele politics during the scramble. The Ndebele were divided between factions wanting peaceful European penetration and the conservatives calling for violent means of excluding the whites. The advent of the settlers and white government solved as well as produced many problems for the missionaries. The fabric of the Ndebele traditional society was greatly impaired, generating a marked need to come to terms with western civilization. These favourable conditions attracted many more missions. But the new white rulers proved lukewarm to the missionaries, grudgingly giving them financial assistance. Yet, with this meagre support, the missionaries laid the foundations of African education in Rhodesia. Evangelically, they met spectacular success among the young people; the old people generally refused to change their ways.
Protestants entering Africa in the nineteenth century sought to learn from earlier Jesuit presence in Ethiopia and southern Africa. The nineteenth century was itself a century of missionary scramble for Africa during which the Jesuits encountered their Protestant counterparts as both sought to evangelize the African native. Encounters between Jesuits and Protestants in Africa, edited by Robert Alexander Maryks and Festo Mkenda, S.J., presents critical reflections on the nature of those encounters in southern Africa and in Ethiopia, Madagascar, the Democratic Republic of Congo, and Fernando Po. Though largely marked by mutual suspicion and outright competition, the encounters also reveal personal appreciations and support across denominational boundaries and thus manifest salient lessons for ecumenical encounters even in our own time. This volume is the result of the second Boston College International Symposium on Jesuit Studies held at the Jesuit Historical Institute in Africa (Nairobi, Kenya) in 2016. Thanks to generous support of the Institute for Advanced Jesuit Studies at Boston College, it is available in Open Access.
An updated and comprehensive single-volume history covering all periods from human origins to contemporary African situations.
Positive images of Africa contrast with negative images of misery, war and catastrophes often conveyed by the mass media. This selection of papers debate the images and stereotypes of Africa.
Given the degree of popular fascination with Gnostic religions, it is surprising how few pay attention to the one such religion that has survived from antiquity until the present day: Mandaism. Mandaeans, who esteem John the Baptist as the most famous adherent to their religion, have in our time found themselves driven from their historic homelands by war and oppression. Today, they are a community in crisis, but they provide us with unparalleled access to a library of ancient Gnostic scriptures, as part of the living tradition that has sustained them across the centuries. Gnostic texts such as these have caught popular interest in recent times, as traditional assumptions about the original forms and cultural contexts of related religious traditions, such as Judaism, Christianity, and Islam, have been called into question. However, we can learn only so much from texts in isolation from their own contexts. Mandaean literature uniquely allows us not only to increase our knowledge about Gnosticism, and by extension all these other religions, but also to observe the relationship between Gnostic texts, rituals, beliefs, and living practices, both historically and in the present day.
"Defining their enterprise as more in the direction of poetics than of prosaics, the Comaroffs free themselves to analyze a vivid series of images and events as objects of analysis. These they mine for clues to the 19th-century contents of the British imagination and of Tswana minds. They are themselves imagining the imagination of others, and they do the job with characteristic aplomb....The first volume creates an appetite for the second."—Sally Falk Moore, American Anthropologist
First published in 1953 and this edition in 1991, this book was created in association with the International African Institute. Since its first publication, anthropology and African Studies have changed a great deal, but the bedrock of both remains unchanged: solid, sensitive ethnographic and historical accounts of the peoples and cultures of the continent. Part One is by Isaac Schapera whose documentation of life and times in the Bechuanaland Protectorate stands as a starkly detailed chronical of an African population in a rapidly changing world. Schapera was one of the few anthropologists who spoke frankly of the rural predicament of rural Africans under colonialism. Far from describing the Tswana as a closed or timeless ‘society’, he locates the people in their political and economic context, and in so doing, has left behind an extraordinary record. This edition of The Tswana consists of the original text to which has been added a second part by John L. Comaroff, which covers the transformation of Tswana life in Botswana and South Africa 1953-85, plus a much enlarged bibliography. Together, the parts of the book make a valuable summary of an exceedingly rich and ethnographic and historical record that will continue to serve as an indispensable tool in research and teaching.
Does the idea of Biblical Prophecy seem ... well, laughingly absurd, galactically improbable? Good! It's supposed to seem that way. In fact, for Biblical prophecy to work properly, its readers have to be highly skeptical. Biblical prophecy requires, even promotes uber-skepticism at times to evoke the intended response in its readers. The credibility of its message, that its words were authored by God, gains increased potency as the highly improbable happens again and again. When the absurdly improbable actually occurs, over and over, in documented, historically verifiable situations, our fundamental assumptions are challenged. We are confronted with the possibility that, on a truly foundational level, everything we thought we knew may really be wrong or radically incomplete. That's what Biblical prophecy is about on a macro level. That's its big idea. Biblical prophecies also seek to warn about particularly important slices of future history. Not because that future can be changed, but so it can be met with integrity and intact faith. This book is obviously focused on those Biblical prophecies involving the Antichrist's rise to power. By using careful time honored traditional methods of Biblical investigation, we'll have a serious and sober look at what the Scriptures really say about this future world ruler. There are also some new discoveries that many would find surprising, even shocking. Now, that's a lot to swallow all at once. That the future is knowable on some level, and that it's going to be so horrible. Why would anyone want to believe this could happen? Deep down, I don't want to believe it. It's so much easier to reject it, than to allow it to threaten your whole frame of reference. That tug of war, that vague unease, that's supposed to happen too. It's Biblical prophecy doing its thing. It takes a lot of guts to consider ideas that have the power to explode your comfortable world view. If you decide to read this book, remember, it's ok to be skeptical. It's absolutely required for a healthy mind. But resist the awful temptation to reject out-of-hand. Aside from being an addictive and lazy habit, it just may deprive you someday of knowing that wonderful excruciating panic of having your mind blown open.