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Relevant bibliographies by topics / Women missionaries – Africa – History

Academic literature on the topic 'Women missionaries – Africa – History'

Author: Grafiati

Published: 10 March 2023

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Journal articles on the topic "Women missionaries – Africa – History"

1

Killingray, David. "THE BLACK ATLANTIC MISSIONARY MOVEMENT AND AFRICA, 1780s-1920s." Journal of Religion in Africa 33, no. 1 (2003): 3–31. http://dx.doi.org/10.1163/157006603765626695.

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AbstractOver a period of 150 years African American missionaries sought to spread the Christian Gospel in the 'Black Atlantic' region formed by the Americas, Africa and Britain. Relatively few in number, they have been largely ignored by most historians of mission. As blacks in a world dominated by persistent slavery, ideas of scientific racism and also by colonialism, their lot was rarely a comfortable one. Often called, by a belief in 'divine providence', to the Caribbean and Africa, when employed by white mission agencies they were invariably treated as second-class colleagues. From the late 1870s new African American mission bodies sent men and women to the mission field. However, by the 1920s, black American missionaries were viewed with alarm by the colonial authorities as challenging prevailing racial ideas and they were effectively excluded from most of Africa.

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Kangwa, Jonathan. "The Legacy of Peggy Hiscock: European Women’s Contribution to the Growth of Christianity in Zambia." Feminist Theology 28, no. 3 (May 2020): 316–33. http://dx.doi.org/10.1177/0966735020906940.

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The history of Christianity in Africa contains selected information reflecting patriarchal preoccupations. Historians have often downplayed the contributions of significant women, both European and indigenous African. The names of some significant women are given without details of their contribution to the growth of Christianity in Africa. This article considers the contributions of Peggy Hiscock to the growth of Christianity in Zambia. Hiscock was a White missionary who was sent to serve in Zambia by the Methodist Church in Britain. She was the first woman to have been ordained in the United Church of Zambia. Hiscock established the Order of Diaconal Ministry and founded a school for the training of deaconesses in the United Church of Zambia. This article argues that although the nineteenth- and twentieth-century missionary movement in Africa is associated with patriarchy and European imperialism, there were European women missionaries who resisted imperialism and patriarchy both in the Church and society.

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White, Ann. "Counting the Cost of Faith. America's Early Female Missionaries." Church History 57, no. 1 (March 1988): 19–30. http://dx.doi.org/10.2307/3165900.

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America's first unmarried female missionaries, women who went out to Asia and Africa in the early to middle nineteenth century, chose lives as intense and demanding as any man's. They chose the foreign mission vocation despite the belief, strong in their era, that women should accept the constraints and comforts of their “proper sphere,” the home. To make their decision, these women struggled with two sets of ideas which coexisted in tension: equality of all persons before God, and the ideology of “woman's sphere.” As persons of faith they could respond to God's commands in the same way as men without theological challenge, because equality of all persons before God was a major strand in their Christian tradition. As nineteenth-century women, however, they were asked to accept lowered status and protective restrictions, in keeping with woman's sphere ideology. These women chose to become missionaries, compromising on second-class status and protective restrictions. In their view, the missionary vocation was worth the cost of compromise.

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Killingray, David. "Black Diaspora Christian Activity in Britain from the Late Eighteenth Century to 1950." Studies in World Christianity 28, no. 3 (November 2022): 361–93. http://dx.doi.org/10.3366/swc.2022.0404.

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Black men and women from across the Americas were a common feature of the British Christian scene in the nineteenth and early twentieth centuries. They came as missionaries en route to Africa, as fugitives from British or United States slavery and as suppliants for financial aid for black-led churches. Much transatlantic shipping, dominated by British vessels, came to British ports which served as transit points for further travel. Black travellers to Britain had indeterminate times of stay when often they were aided by white British patrons who provided opportunities for preaching, for further study, to acquire new skills, gain financial support, and in some cases to marry. And for black missionaries proceeding to Africa, Britain’s pivotal location remained as a place for rest and recuperation, for the education of children, for medical care, deputation work, and for retirement. These processes and opportunities are analysed in this paper.

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Vähäkangas, Auli. "African Feminist Contributions to Missiological Anthropology." Mission Studies 28, no. 2 (2011): 170–85. http://dx.doi.org/10.1163/157338311x605665.

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Abstract Missiology has mainly been the interest of white expatriate missionaries. In the context of the growing focus of Christianity on the global South, this article looks into African feminist theology. Using theologians of the “Circle of the Concerned Women Theologians in Africa,” this article analyses some central contributions made by members of this Circle in the field of missiology. The most interesting feminist contribution to missiological anthropology is the search for a new cultural identity by modern African Christians. This search for identity includes a critical and positive view of African traditional practices. This contextualization process includes both the continuation and reconstruction of some of the practices which the Circle theologians have identified as not being oppressive. The African missiologists need in-depth anthropological and theological analyses to understand the variety of cultures in their societies and to contextualize the Gospel.

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Weisenfeld, Judith. "‘Who is Sufficient For These Things?’ Sara G. Stanley and the American Missionary Association, 1864–1868." Church History 60, no. 4 (December 1991): 493–507. http://dx.doi.org/10.2307/3169030.

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The literature dealing with those women and men who dedicated themselves to teaching the newly freed slaves in the South during Reconstruction has grown considerably in recent years. From W. E. B. DuBois's Black Reconstruction in America in 1935, with its positive depiction of the role of these teachers through Henry L.ee Swint's 1941 work, The Northern Teacher in the South, with its negative stereotype to more recent works, we now have a body of literature which has begun to examine this group in a more thorough and complex manner.1 The general stereotype which often appears in the literature is of the missionar teacher as a white woman from New England, fresh from the abolitionist movement. While it is true that many teachers fit into this category, there were also many African-American teachers and missionaries, both women and men.2 A good deal of the literature has dealt, at least briefly, with the ways in which African-American men functioned in the context of such organizations as the American Missionary Association (AMA). However, the experience of these men was different from that of African- American women, in part because these men were more likely to be givenadministrative positions in the organizations, either as principals, field agents, or supported missionaries. Most of the women, then, were more likely to remain “in the trenches” as teachers during their tenure with the missionary society.3

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Omeje, Kenneth. "Sexual Exploitation of Cult Women: The Challenges of Problematizing Harmful Traditional Practices in Africa from a Doctrinalist Approach." Social & Legal Studies 10, no. 1 (March 1, 2001): 45–60. http://dx.doi.org/10.1177/a016323.

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Harmful traditional practices are probably the most severe menace to women's rights and the optimum realization of their development potential in contemporary African history. Over time, and in recent years in particular, community activists, women's rights campaigners, church missionaries and the state have tended increasingly to confront the problem of harmful traditional practices from a doctrinalist paradigm, which mainly emphasizes the prohibition and/or obliteration of the practices. This article highlights some of the critical problems and challenges triggered by the doctrinalist approach using an ethnographic analysis of the tradition of sexual exploitation of cult women among the Bangu. It concludes by making a case for a multitrack sociological approach and solution to the problem.

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Holler, Jacqueline. "Inquisitor as Physician: Friars, Inquisitors, Women, and Medical Knowledge in Early Colonial New Spain (1530–1650)." Early Science and Medicine 26, no. 5-6 (December 15, 2021): 582–604. http://dx.doi.org/10.1163/15733823-12340026.

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Abstract New Spain was the site not only of one of the largest-scale missionary enterprises in Christian history, but also of a prolonged encounter among diverse medical traditions of Mesoamerican, African, and European origin in which male missionaries were central. Given the paucity of licensed physicians in the colony, religious involvement in medical practice remained significant throughout the colonial period. This paper considers the confluence of religion and medicine in the encounters that friars and inquisitors had with women, arguing that in these encounters, missionaries and inquisitors participated in the translation, circulation, and creation of medical knowledge and positioned themselves as both theological and medical authorities, as proponents and translators of Galenic medical theory, and as “confessor-physicians” rather than “confessor-judges.” Women thus played a crucial interlocutory role in the articulation of a colonial religio-medical regime whose primary framers were not physicians, but clergymen.

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Ēce, Kristīna. "Leipcigas un Lībencellas misijas: Hildegardes Procelas un Lilijas Otīlijas Grīviņas kalpošana." Ceļš 73 (December 2022): 24–42. http://dx.doi.org/10.22364/cl.73.02.

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Until the 19th century, women were not considered suitable for mission work. However, when Leipzig mission started its work in India, it came to the realization that to reach Indian women with the Gospel, women missionaries were needed. Soon, other German mission societies that sent missionaries to China, Indonesia and Africa also came to the same conclusion, opening the doors for ministry for the first women from Vidzeme (Livland). Baltic-German Hildegard Prozell, from Jaunmārupe, was sent in 1896 through Leipzig to India and Lilija Otilija Grīviņa, (in German Grihwin, Griwing, Griewing) from Riga, were sent in 1913 through Liebenzell to China. Each of these societies had different theological understandings about mission. Leipzig was based on the traditional Lutheran understanding of ministry and tried to create a universal Lutheran church worldwide, including in the mission fields. Liebenzell was the German branch of China Inland Mission, which was considered a “faith” mission that was more open to co-working with others. This impacted the way the mission societies selected their candidates, prepared them (a few months for Leipzig, 3–4 years for Liebenzell with male and female candidates training together), and sent them on the missions (solid salary for Prozell, not so with Grīviņa). Both missionaries had to learn the local languages and pass language exams. They both served as teachers, did evangelism with local women, and had to be administrators and local health care specialists. Prozell was the first to establish women’s work in Mayavaram, while Grīviņa was the first to take Chinese women to a local evangelism outreach (together with other teaching staff of the Hunan Bible Institute). Prozell, being a Baltic-German, received extensive support from her home church. Since her ministry took place before World War I, there are plenty of publications about her ministry in both Latvian and German newspapers in Riga. Grīviņa came from a humble background, going with almost no support, and as her ministry in China happened during WWI, there were almost no publications about her work. Both women have been equally forgotten in Latvian church history and deserve to be remembered.

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STRICKRODT, SILKE. "BRITISH FEMALE MISSIONARIES IN AFRICA AND THEIR IMPACT ON PROGRESSIVE MOVEMENTS IN BRITAIN - The Communion of Women: Missions and Gender in Colonial Africa and the British Metropole. By Elizabeth E. Prevost. Oxford: Oxford University Press, 2010. Pp. xii+312. £65 hardback (ISBN 978-0-19-957074-4)." Journal of African History 51, no. 3 (November 2010): 422–24. http://dx.doi.org/10.1017/s0021853710000617.

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Dissertations / Theses on the topic "Women missionaries – Africa – History"

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Thomas, Brandy S. "“Give the Women Their Due”: Black Female Missionaries and the South African-American Nexus, 1920s-1930s." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1294339297.

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Sarja, Karin. ""Ännu en syster till Afrika" : Trettiosex kvinnliga missionärer i Natal och Zululand 1876–1902." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-2876.

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In Natal and Zululand Swedish missions had precedence through the Church of Sweden Mission from 1876 on, the Swedish Holiness Mission from 1889 on, and the Scandinavian Independent Baptist Union from 1892 on. Between 1876 and 1902, thirty-six women were active in these South African missions. The history of all these women are explored on an individual basis in this, for the most part, empirical study. The primary goal of this dissertation is to find out who these women missionaries were, what they worked at, what positions they held toward the colonial/political situation in which they worked, and what positions they held in their respective missions. What meaning the women’s mission work had for the Zulu community in general, and for Zulu women in particular are dealt with, though the source material on it is limited. Nevertheless, through the source material from the Swedish female missionaries, Zulu women are given attention. The theoretical starting points come, above all, from historical research on women and gender and from historical mission research about missions as a part of the colonial period. Both married and unmarried women are defined as missionaries since both groups worked for the missions. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union the first missionaries in Natal and Zululand were women. The Church of Sweden Mission was a Lutheran mission were women mostly worked in mission schools, homes for children and in a mission hospital. Women were subordinated in relationship to male missionaries. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union women had more equal positions in their work. In these missions women could be responsible for mission stations, work as evangelists and preach the Gospel. The picture of the work of female missionaries has also been complicated and modified.

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Pass, Andrea Rose. "British women missionaries in India, c.1917-1950." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:4777425f-65ef-4515-8bfe-979bf7400c08.

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Although by 1900, over 60% of the British missionary workforce in South Asia was female, women’s role in mission has often been overlooked. This thesis focuses upon women of the two leading Anglican societies – the high-Church Society for the Propagation of the Gospel (SPG) and the evangelical Church Missionary Society (CMS) – during a particularly underexplored and eventful period in mission history. It uses primary material from the archives of SPG at Rhodes House, Oxford, CMS at the University of Birmingham, St Stephen’s Community, Delhi, and the United Theological College, Bangalore, to extend previous research on the beginnings of women’s service in the late-nineteenth century, exploring the ways in which women missionaries responded to unprecedented upheaval in Britain, India, and the worldwide Anglican Communion in the 1920s, 1930s, and 1940s. In so doing, it contributes to multiple overlapping historiographies: not simply to the history of Church and mission, but also to that of gender, the British Empire, Indian nationalism, and decolonisation. Women missionaries were products of the expansion of female education, professional opportunities, and philanthropic activity in late-nineteenth and early-twentieth century Britain. Their vocation was tested by living conditions in India, as well as by contradictory calls to marriage, career advancement, familial duties, or the Religious Life. Their educational, medical, and evangelistic work altered considerably between 1917 and 1950 owing to ‘Indianisation’ and ‘Diocesanisation,’ which sought to establish a self-governing ‘native’ Church. Women’s absorption in local affairs meant they were usually uninterested in imperial, nationalist, and Anglican politics, and sometimes became estranged from the home Church. Their service was far more than an attempt to ‘colonise’ Indian hearts and minds and propagate Western ideology. In reality, women missionaries’ engagement with India and Indians had a far more profound impact upon them than upon the Indians they came to serve.

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Labode, Modupe Gloria. "African Christian women and Anglican missionaries in South Africa : 1850-1910." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333301.

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Rennick, Agnes. "Church and medicine : the role of medical missionaries in Malawi 1875-1914." Thesis, University of Stirling, 2003. http://hdl.handle.net/1893/3188.

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This is the first systematic account of early mission medical activities in the Malawi Region (comprising present day Malawi, north eastern Zambia and the eastern shore of Lake Malawi). It compares the policies and practices of three missions - Livingstonia, Blantyre and the UMCA - between 1875 and 1914, from pioneering medical provision through to the establishment of hospitals and participation in largescale public health campaigns. The study acknowledges Megan Vaughan's important analysis of the discourse of missionary medicine, but suggests the need to reflect the different religious and professional influences informing the practice of individual mission doctors. The study further suggests that the organisation and professionalising of medicine within the three missions, from 1900, was dependent upon the activities of those doctors who prioritised their professional rather than their evangelising roles. The study also considers the important contribution of missionary nursing personnel and African medical assistants in delivering both hospital and out-patient services, and identifies the professional, gender and racial factors which influenced their status and roles. The study also considers, as far as sources allow, the African patient's experience of missionary medical services. In particular, it identifies the key role of referring agents, such as African medical assistants and European employers, in directing African patients to mission medical services. It suggests that, in contrast to the conflict in belief systems presented by the mission medical discourse, Western medicine was incorporated alongside indigenous treatments within a plurality of healing systems. Finally, the study assesses the impact of missionary medical provision within the Malawi region up to 1914. It demonstrates that, during the period of this study, the Blantyre, UMCA and Livingstonia missions remained the principal sources of both curative and palliative Western medicine for the African sick, contributing towards the wider development of the missions and the European settler economy.

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Francis-Dehqani, Gulnar Eleanor. "Religious feminism in an age of empire : CMS women missionaries in Iran, 1869-1934." Thesis, University of Bristol, 1999. http://hdl.handle.net/1983/5d1e6911-e7e7-4393-bb43-f287f2f61ac9.

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Dow, Philip Edward. "The influence of American evangelical missionaries on US relations with East and Central Africa during the Cold War." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607676.

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Scarborough, Mirjam Rahel. "Called to mission : Mennonite women missionaries in Central Africa in the second half of the twentieth century." Doctoral thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/9013.

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Includes bibliographical references (leaves 195-198).
This thesis is an investigation of the "sense of call" as a potential support factor for Mennonite women missionaries from North America based in Central Africa during the latter half of the twentieth century. The investigation is conducted in two main parts. In the first we investigate the theological-historical distinctives of the Anabaptist/Mennonite tradition; in the second part, through a case study, we examine how a select number of women missionaries interpreted their call in relation to their heritage, how their sense of call functioned as a support factor or otherwise, and whether this was determined in any significant way by the Anabaptist/Mennonite tradition. Central to the study is a pastoral concern for women missionaries as women whose missionary role has placed special burdens on them in situations of cultural dislocation.

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Vongsathorn, Kathleen. "'Things that matter' : missionaries, government, and patients in the shaping of Uganda's leprosy settlements, 1927-1951." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:4f6ed7b2-cc09-45ce-894c-084b7c29d5a5.

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This thesis examines the role of missionaries, the colonial government, and leprosy patients in the formation of leprosy settlements in Uganda, from the first inception of the settlements in 1927, until 1951 when the nature of leprosy control in Uganda changed, with the government appointment of a Protectorate leprologist and the creation of more treatment centres. It focuses on four leprosy settlements opened between 1930 and 1934 by the Anglican Church Missionary Society (CMS) and the British and Irish Catholic Franciscan Missionary Sisters for Africa (FMSA) and Mill Hill Mission (MHM). Firstly, this thesis explores the ways in which the differing goals, ideologies, and resources of the Protestant CMS and the Catholic FMSA and MHM shaped the formation of and social environment within leprosy settlements in a highly Christianised and denominationally divided Uganda. Secondly, it examines the relationship between the CMS and Franciscan leprosy missions and the government, exploring the cooperation and conflict that their spiritual and medical priorities had upon the social lives of patients within Uganda’s leprosy settlements. Thirdly, this thesis assesses the extent to which missionaries consciously endeavoured to engineer a social environment for leprosy patients within settlements that conformed to their ideal of Christianised, modern African communities, as well the roles that healthy and leprous Ugandans chose to play in response to these attempts at social engineering. Missionaries and Ugandan leprosy patients had different priorities, but far from being passive receptacles of the ‘civilising’ mission, most leprosy patients were active agents in pursuing their own medical, social, and economic priorities through life in the settlements.

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Lelegren, Kelly. ""Real, Live Mormon Women": Understanding the Role of Early Twentieth-Century LDS Lady Missionaries." DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/415.

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Missionary work has long been an important aspect of Christianity. At least as early as the 1870's, Protestant women began journeys to foreign lands to work as missionaries and teach people about Christianity, both the spiritual dimension and the lifestyle. These were primarily independent women who sought to enlarge the women's sphere from the confined, domestic life to which they were accustomed and because of its decline by the 1930's, historians have often labeled these missions as a "feminist movement." Meanwhile, in 1898, their counterparts from The Church of Jesus Christ of Latter-day Saints also began filling missions, but with a different purpose. These women, known as "Lady Missionaries," did not seek out the new role, but were assigned by Church leaders to share the Mormon message and to show that Mormon women were something other than the stereotypical downtrodden, polygamous wives often portrayed by the media. The greatest evolution of the Lady Missionary program occurred during its first three decades as the LDS Church defined the role of the Lady Missionary and established guidelines for all to follow. Three women of this period are Inez Knight, Stella Sudweeks, and LaRetta Gibbons. Knight, the first Lady Missionary, labored in England from 1898-1900, where she stood on corners as an example of a "real, live Mormon woman" and faced religious persecution from non-Mormons. Sudweeks filled her mission in the mid-West from 1910-1912, where she had been motivated by anti-Mormon sentiments, but faced less difficulties than Inez while sharing her message and also had more training and established expectations than those previously. Finally, Gibbons worked form 1933-1935, mostly in Colorado, where she spent comparatively more time among new converts teaching them their role within the Church and encouraging them to share their religion with neighbors. Their accounts and experiences show that women have long had a steady and significant role in the LDS Church's missionary program, which has long gone unnoticed and offers a new perspective on Mormon women.

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Books on the topic "Women missionaries – Africa – History"

1

Congo Calling: The memoir of a Welsh nurse in 1960s Africa. Talybont, Ceredigion: Y Lolfa, 2013.

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1943-, Pullen Ann Ellis, and Darling, Nellie Jane Arnott, 1873-1963, eds. Nellie Arnott's writings on Angola, 1905-1913: Missionary narratives linking Africa and America. Anderson, S.C: Parlor Press, 2011.

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Willemse, Catherine. Met 'n diepe verlange. Kaapstad: Human & Rousseau, 2006.

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1945-, Reilly Wayne E., ed. Sarah Jane Foster, teacher of the freedmen: A diary and letters. Charlottesville: University Press of Virginia, 1990.

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Foster, Sarah Jane. Sarah Jane Foster, teacher of the freedmen: The diary and letters of a Maine woman in the South after the Civil War. Rockport, Me: Picton Press, 2001.

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Sarja, Karin. "Ännu en syster till Afrika": Trettiosex kvinnliga missionärer i Natal och Zululand 1876-1902. Uppsala: Svenska Institutet för Missionsforskning, 2002.

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The invisible woman: Zara Schmelen, African mission assistant at the Cape and in Namaland. Basel: Basler Afrika Bibliographien, 2006.

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At her majesty's request: An African princess in Victorian England. New York: Scholastic, 1999.

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Myers, Walter Dean. At her majesty's request: An African princess in Victorian England. New York: Scholastic Press, 1999.

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Harness, Cheryl. The tragic tale of Narcissa Whitman and a faithful history of the Oregon Trail. Washington, D.C: National Geographic Society, 2006.

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Book chapters on the topic "Women missionaries – Africa – History"

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Asante, Molefi Kete. "Arab and European Missionaries, Merchants, and Mercenaries." In The History of Africa, 203–22. 3rd edition. | New York : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315168166-17.

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Robertson, Claire C. "Slavery and Women in Africa." In A Companion to African History, 143–59. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119063551.ch8.

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Fujimoto, Hiro. "Women, missionaries, and medical professions: the history of overseas female students in Meiji Japan." In Meiji Japan in Global History, 80–103. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003141419-5.

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Ndlovu, Sifiso Mxolisi. "Women, Authority, and Power in Precolonial Southeast Africa." In A Companion to African History, 93–117. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119063551.ch6.

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Verhoef, Grietjie. "Investing in Enterprise: Women Entrepreneurs in Colonial ‘South Africa’." In Palgrave Studies in Economic History, 57–83. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-33412-3_3.

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Redding, Sean. "African Women Farmers in the Eastern Cape of South Africa, 1875–1930: State Policies and Spiritual Vulnerabilities." In Palgrave Studies in Economic History, 433–53. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-33412-3_18.

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Kling, David W. "The East African Revival (1930–2000)." In A History of Christian Conversion, 605–32. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0023.

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The focus of this chapter is on the East African Revival, one of the most powerful and enduring African conversionary movements of the twentieth century. From the mid-1940s through the late 1970s, the revival expanded well beyond East Africa as teams of missionaries and African leaders carried the message to an international audience, from Brazil to the Far East. The revival represented a recovery of the indigenous structure of the Church. As the revival spread under African impetus and leadership, it creatively melded with African tradition. Under lay, independent initiative within the mission churches, the Balokole (“saved ones”) formed communities of prayer and fellowship that emphasized repentance, public confession, testimony, and restitution. The revival broke down tribal and political barriers and provided new opportunities for women. The chapter concludes with a discussion of the revival in relation to the 1994 genocide in Rwanda.

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Pasch, Helma. "European women and the description and teaching of African languages." In Women in the History of Linguistics, 487–508. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198754954.003.0020.

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Women have contributed to the description of African languages in academia and in mission stations since the dawn of the twentieth century until the end of colonialism. From the beginning their publications were received as well as those of their male colleagues, even though they were disadvantaged in their scholarly work. In academia they had fewer opportunities to make a good career than their male colleagues and usually had less prestigious jobs. Some women assisted the male linguist in the household as learned spouses, sisters, or daughters. In Catholic and Protestant missionary congregations, men usually received a professional training, some even in linguistics, while only educated women could be sent as missionaries on their own. In Protestant congregations, women without professional education would be sent only as wives or sisters of a male missionary.

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Tague, Jo. "African Peace Traditions and Resistance to Colonial Rule." In The Oxford Handbook of Peace History, C8.P1—C8.N66. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197549087.013.8.

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Abstract This chapter examines the many, diverse peace traditions that African men and women practiced between the sixteenth and early twentieth centuries. It discusses the ways in which these traditions were based on a set of consistent protocols that not only helped shape local social organization but enabled political elites to maintain peaceful relations, settle disputes, and avoid armed conflict (with neighboring African communities as well as with early European travelers, missionaries, explorers, and eventually colonial officials). It argues that these diplomatic protocols impacted gender norms and relations, religion, trade, and mobility in various African societies throughout the continent. It concludes with a discussion of the ways in which African men and women adjusted these peace traditions by the late nineteenth and early twentieth centuries, as they looked to international law and other myriad institutions in response to European imperialism.

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Chris, Cook. "The Missionaries and Africa, 1752–1913." In The Routledge Companion to Christian History, 192–93. Routledge, 2020. http://dx.doi.org/10.4324/9780203099636-54.

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