First published in 1970. This vivid account of the missionary work of the Rev. Hope Masterton Waddell in the West Indies and Central Africa was first published in 1863. During his sixteen years in Jamaica he witnessed the slave revolt and the aftermath of the abolition of slavery. The mission helped former slaves adapt to freedom in new communities. In 1846 he left Jamaica for Calabar in West Africa (now part of Nigeria), and his narrative is one of the best European accounts of pre-colonial Africa. The mission was concerned with ending local practices such as polygamy, human sacrifice and witchcraft, and Waddell formed a close relationship with King Eyo. The book gives considerable detail about the history and culture of the area, as well as on the work of the mission. His work in Calabar is still commemorated there in the Hope Waddell Training Institute, Duke Town.
An eye-witness account of the events which shook South-Central Africa before the advent of Colonial rule. It presents an account of the Lozi, a record of Coillard's journeys and his work in establishing the Paris evangelical mission in Barotseland.
An eye-witness account of the events which shook South-Central Africa before the advent of Colonial rule. It presents an account of the Lozi, a record of Coillard's journeys and his work in establishing the Paris evangelical mission in Barotseland.
Missions, States, and European Expansion in Africa aims to explore the ways Christianity and colonialism acted as hegemonic or counter hegemonic forces in the making of African societies. As Western interventionist forces, Christianity and colonialism were crucial in establishing and maintaining political, cultural, and economic domination. Indeed, both elements of Africa’s encounter with the West played pivotal roles in shaping African societies during the nineteenth and twentieth centuries. This volume uses a wide range of perspectives to address the intersection between missions, evangelism, and colonial expansion across Africa. The contributors address several issues, including missionary collaboration with the colonizing effort of European powers; disagreements between missionaries and colonizing agents; the ways in which missionaries and colonial officials used language, imagery, and European epistemology to legitimize relations of inequality with Africans; and the ways in which both groups collaborated to transform African societies. Thus, Missions, States, and European Expansion in Africa transcends the narrow boundaries that often separate the role of these two elements of European encounter to argue that missionary endeavours and official colonial actions could all be conceptualized as hegemonic institutions, in which both pursued the same civilizing mission, even if they adopted different strategies in their encounter with African societies.
This book highlights the complex identity crises among many Christians as they negotiate their new identities, religious ideas and convictions as both Christians and members of Nigerian-African societies of indigenous religious traditions and identities. Through an interdisciplinary interpretation of religious practices and educational issues in teaching and ritual training, the author provides tools to help analyse empirical cases. These include the negotiation processes among Christians, with focus on the Presbyterian Church of Nigeria (PCN) and members of the Ogo society within the Amasiri, Afikpo North Local Government Area, Ebonyi state, in South-eastern Nigeria. Identifying the power dynamic, identity, role and influence of indigenous religions on Christians and the Ogo society, this book reveals the limited interactions between many Christians and members of the Ogo society. Questions explored include: what makes the Ogo society an integral part of the socio-religious life of Amasiri and what powers and identity does it confer on the initiates; how is the PCN within Amasiri responding to the Ogo society through its religious practices such as baptism, confirmation, local auxiliary ministries and organisational structure; and how does the understanding and application of conversion within the PCN impact on its members’ response to the Ogo society? Demonstrating how complex religious identities and practices of Nigerian-African Christians can balance mission-influenced Christianity with indigenous religious traditions and identities, this book recognises the importance of appropriating the powers of indigenous cultures, ingenuity and creativity in the construction and preservation of community identities. As such, it will be of keen interest to scholars of Christian theology, indigenous religious practice and African lived religion.
Winner of the Merle Curti Award Winner of the James A. Rawley Prize Winner of the Louis Gottschalk Prize Longlisted for the Cundill Prize “Vincent Brown makes the dead talk. With his deep learning and powerful historical imagination, he calls upon the departed to explain the living. The Reaper’s Garden stretches the historical canvas and forces readers to think afresh. It is a major contribution to the history of Atlantic slavery.”—Ira Berlin From the author of Tacky’s Revolt, a landmark study of life and death in colonial Jamaica at the zenith of the British slave empire. What did people make of death in the world of Atlantic slavery? In The Reaper’s Garden, Vincent Brown asks this question about Jamaica, the staggeringly profitable hub of the British Empire in America—and a human catastrophe. Popularly known as the grave of the Europeans, it was just as deadly for Africans and their descendants. Yet among the survivors, the dead remained both a vital presence and a social force. In this compelling and evocative story of a world in flux, Brown shows that death was as generative as it was destructive. From the eighteenth-century zenith of British colonial slavery to its demise in the 1830s, the Grim Reaper cultivated essential aspects of social life in Jamaica—belonging and status, dreams for the future, and commemorations of the past. Surveying a haunted landscape, Brown unfolds the letters of anxious colonists; listens in on wakes, eulogies, and solemn incantations; peers into crypts and coffins, and finds the very spirit of human struggle in slavery. Masters and enslaved, fortune seekers and spiritual healers, rebels and rulers, all summoned the dead to further their desires and ambitions. In this turbulent transatlantic world, Brown argues, “mortuary politics” played a consequential role in determining the course of history. Insightful and powerfully affecting, The Reaper’s Garden promises to enrich our understanding of the ways that death shaped political life in the world of Atlantic slavery and beyond.
