This book offers an alternative reading of the relationship between an American mission and an African church in colonial South Africa. The author argues that mission and church were partners in this relationship from the beginning and both were transformed by this experience.
In the half century preceding imperial control approximately eight hundred Britons lived and travelled in East and Central Africa. Prelude to Imperialism (1965) examines their relations with and attitudes to African tribal societies. The author presents a broad survey of tribal life, an analysis of culture contact, and an extended discussion of the underlying assumptions of the British evaluation of Africans and of the conditions in which they lived. The description of African social conditions and the analysis of grass roots imperialism constitute important contributions to the debate on Western imperialism.
From the beginning of the nineteenth century through to 1960, Protestant missionaries were the most important intermediaries between South Africa’s ruling white minority and its black majority. The Equality of Believers reconfigures the narrative of race in South Africa by exploring the pivotal role played by these missionaries and their teachings in shaping that nation’s history. The missionaries articulated a universalist and egalitarian ideology derived from New Testament teachings that rebuked the racial hierarchies endemic to South African society. Yet white settlers, the churches closely tied to them, and even many missionaries evaded or subverted these ideas. In the early years of settlement, the white minority justified its supremacy by equating Christianity with white racial identity. Later, they adopted segregated churches for blacks and whites, followed by segregationist laws blocking blacks’ access to prosperity and citizenship—and, eventually, by the ambitious plan of social engineering that was apartheid. Providing historical context reaching back to 1652, Elphick concentrates on the era of industrialization, segregation, and the beginnings of apartheid in the first half of the twentieth century. The most ambitious work yet from this renowned historian, Elphick’s book reveals the deep religious roots of racial ideas and initiatives that have so profoundly shaped the history of South Africa.
From epic to limerick, novel to anecdote, literary narratives engage and entertain us. From autobiography and biography to accounts of familial generations, narratives define communities. Myths and histories loom large in religious traditions as well. Recently, the importance of narrative to ethics and religion has become a pervasive theme in several scholarly disciplines. In the essays presented here, a distinguished roster of scholars addresses a range of issues associated with this theme, focusing especially on questions concerning narrative's contribution to knowledge.
Critical Perspectives on J.M. Coetzee is one of the first collections of critical essays on this major contemporary writer. The essays, written by an international cast of contributors, adopt a variety of approaches to Coetzee's often controversial work, taking care to place that work within its wider cultural context. Contributions include essays of more general import, ranging across Coetzee's oeuvre, as well as essays that analyse in more detail individual Coetzee novels. The collection also includes a preface by Coetzee's fellow South African, the internationally acclaimed writer Nadine Gordimer.
A magisterial history of South Africa, from the earliest known human inhabitation of the region to the present. Lynn Berat updates this classic text with a new chapter chronicling the first presidential term of Mbeki and ending with the celebrations of the centenary of South Africa’s ruling African National Congress in January 2012. “A history that is both accurate and authentic, written in a delightful literary style.”—Archbishop Desmond Tutu “Should become the standard general text for South African history. . . . Recommended for college classes and anyone interested in obtaining a historical framework in which to place events occurring in South Africa today.”—Roger B. Beck, History: Reviews of New Books
Much has been written about the forging of a British identity in the 17th and 18th centuries, from the multiple kingdoms of England, Scotland and Ireland. But the process also ran across the Irish sea and was played out in North America and the Caribbean. In the process, the indigenous peoples of North America, the Caribbean, the Cape, Australia and New Zealand were forced to redefine their identities. This text integrates the history of these areas with British and imperial history. With contributions from both sides of the Atlantic, each chapter deals with a different aspect of British encounters with indigenous peoples in Colonial America and includes, for example, sections on "Native Americans and Early Modern Concepts of Race" and "Hunting and the Politics of Masculinity in Cherokee treaty-making, 1763-1775". This book should be of particular interest to postgraduate students of Colonial American history and early modern British history.
The stereotype of the woman missionary has ranged from that of the longsuffering wife, characterized by the epitaph Died, given over to hospitality, to that of the spinster in her unstylish dress and wire-rimmed glasses, alone somewhere for thirty years teaching heathen children. Like all caricatures, those of the exhausted wife and frustrated old maid carry some truth: the underlying message of the sterotypes is that missionary women were perceived as marginal to the central tasks of mission. Rather than being remembered for preaching the gospel, the quintessential male task, missionary women were noted for meeting human needs and helping others, sacrificing themselves without plan or reason, all for the sake of bringing the world to Jesus Christ.Historical evidence, however, gives lie to the truism that women missionaries were and are doers but not thinkers, reactive secondary figures rather than proactive primary ones. The first American women to serve as foreign missionaries in 1812 were among the best-educated women of their time. Although barred from obtaining the college education or ministerial credentials of their husbands, the early missionary wives had read their Jonathan Edwards and Samuel Hopkins. Not only did they go abroad with particular theologies to share, but their identities as women caused them to develop gender-based mission theories. Early nineteenth-century women seldom wrote theologies of mission, but they wrote letters and kept journals that reveal a thought world and set of assumptions about women's roles in the missionary task. The activities of missionary wives were not random: they were part of a mission strategy that gave women a particular role inthe advancement of the reign of God.By moving from mission field to mission field in chronological order of missionary presence, Robert charts missiological developments as they took place in dialogue with the urgent context of the day. Each case study marks the beginning of the mission theory. Baptist women in Burma, for example, are only considered in their first decades there and are not traced into the present. Robert believes that at this early stage of research into women's mission theory, integrity and analysis lies more in a succession of contextualized case studies than in gross generalizations.