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

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Published: 10 March 2023

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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10

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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Sogoni, Dr Hardley Musiega, and Joseph Elijah Otiende. "SALOME NOLEGA DAVID: PROGRESSIVE AND TRANSFORMATIVE FEMINIST LEADER OF WESTERN PROVINCE; 1932-1985." International Journal of Education and Social Science Research 05, no. 04 (2022): 80–88. http://dx.doi.org/10.37500/ijessr.2022.5406.

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The focus of this article is to reconstruct the history of a Luhya Woman –Salome Nolega David as a progressive and transformative leader of western Kenya. With the advent of the first Friends African Mission (hereafter FAM) station at Kaimosi, in 1902, Education was handy in winning more converts to this new religion. The women traditions and culture had first to be transformed, through acceptance of western cultural attributes. Consequently, FAM missionaries offered education opportunities of the sons and daughters of the first generation believers to enable them be employed in secular sectors such as medical services, education service, industrial and agricultural sector, as an approach for reinforcing evangelization and expanding their area of influence. It is due to this; the Friends Church’s secular policy, its formulation, implementation and impact on the education in the Luhya that is the subject of this study. Anecdotal evidence indicate members of the Friends Church are to found all over the country today. Unfortunately, the contributions of the daughters of the first and second generation adherents of F.A.M to the growth and transformation in education among the Luhya of old Vihiga district has not been realized. In recognition of this fact, the article addresses the pertinent issues Salome Nolega David found herself agitating for among the Luhya of western Kenya. Indeed, much of the material for the article was derived from unpublished theses, oral interviews and secondary sources which addressed the role of Nolega David among the Friends Church affiliates. Other sources included, written source of information on the Friends Church is the East African Yearly Meeting (hereafter EAYM) records preserved at Kaimosi and those from The Kenya National Archives (hereafter KNA).

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12

Landau, Paul S. "Explaining Surgical Evangelism in Colonial Southern Africa: Teeth, Pain and Faith." Journal of African History 37, no. 2 (July 1996): 261–81. http://dx.doi.org/10.1017/s0021853700035222.

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Southern Africans configured missionaries as medical, bodily practitioners because of the meaning of ritual specialization in southern Africa. At the same time, ‘practicing medicine’ often meant minor surgery to missionaries, who lagged behind Europe's medical advances at the turn of the century. Whereas southern Africans located their well-being in the nexus of person and community, missionaries' surgery attacked this nexus. Surgery implied, and missionaries asserted, that healing derived from a resolution of interior somatic conflicts, in which troublesome body parts might be removed. A new way of speaking about certain kinds of physical pain was developed, whereby the body briefly became a total site for illness and healing. At the same time, Nonconformist evangelism demanded that individuals rid their interior selves of unsavory forces and extract themselves from those aspects of their communal lives which generated such influences. Because both Africans and missionaries moralized illness, and because some forms of surgery, like tooth-pulling, ‘worked’ for Africans, surgery marked a rite of passage to a new group of peers: Christians, who could recontextualize the catharsis of getting well.

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13

Murray, Jocelyn, and Philip M. Kulp. "Women Missionaries and Cultural Change." Journal of Religion in Africa 21, no. 1 (February 1991): 92. http://dx.doi.org/10.2307/1581100.

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14

Egbunu, Emmanuel A. S. "Anglicanism in Africa: History, Identity, and Mission." Unio Cum Christo 8, no. 2 (October 1, 2022): 167. http://dx.doi.org/10.35285/ucc8.2.2022.art12.

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A historical perspective is a vital part of insight into Anglicanism in Africa. This article assesses the role of missionaries when colonialists and missionaries were often perceived as collaborators. Further, the African nations’ struggle for independence impacted issues of identity and enculturation, so it offers a review of the place of African cultural and religious practices in this new faith, including the place of the uneducated in a seemingly elite religion and how addressing this necessitated liturgical renewal and other adaptations. Finally, it will look at the Anglican mission in African societies in relation to leadership, injustice, poverty, disease, secularization, and a restive youth population and highlight African Anglicans’ response to Western revisionist tendencies and redefinitions of gender and family. KEYWORDS: Anglicanism, bishop, colonialism, historical perspective, identity, Kikuyu Conference, East African Revival, missionary

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15

Morgan, Stephen. "Christian Conversion and Colonial “Native Policy”: The Role of Missionaries in Formulating Reservation Policy in German Southwest Africa." Central European History 53, no. 4 (December 2020): 741–62. http://dx.doi.org/10.1017/s0008938920000023.

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AbstractThis article examines how German Protestant missionaries to the Herero people influenced colonial “native policy” in German Southwest Africa in the years leading up to the Colonial War of 1904 to 1907. By the late 1890s, burgeoning European settlement increasingly displaced the Herero from their traditional territory. While colonial officials promoted more settlement, missionaries had developed a concept of conversion that linked Christianization with living in self-sufficient agricultural communities, and hoped to place limits on Herero displacement. Thus, missionaries and colonial officials engaged in protracted political negotiations over the creation of inalienable “native reservations” for the Herero. I show that missionaries’ model of Herero conversion prompted them to promote an alternative mode of settler colonialism that would make room in Southwest Africa for self-sufficient Herero settlements. Prior to the Colonial War, missionaries succeeded in convincing the colonial government to begin creating reservations, thus shaping colonial policy according to missionary priorities.

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16

Levi, Joseph Abraham. "Portuguese and Other European Missionaries in Africa." Quot homines tot artes: New Studies in Missionary Linguistics 36, no. 2-3 (December 1, 2009): 363–92. http://dx.doi.org/10.1075/hl.36.2.10lev.

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Summary This study looks at some of the works produced by Catholic missionaries in Africa from the pre-dawn of the Modern Era (Fall of Constantinople, 1453), in particular the Fall of Ceuta (1415), to the Berlin Conference (1884–1885). Particular emphasis will be placed on the linguistic production of a few Franciscan, Augustinian, Capuchin, Dominican, and/or Jesuit clerics, working under the aegis of the Portuguese Crown, who – with the invaluable help of native assistants, usually members of the clergy or closely affiliated with the Church – compiled the first grammars, word lists, glossaries, and dictionaries of the indigenous languages with which they worked and interacted on a daily basis. Their endeavour, though meritorious and not always free from preconceived ideas of the ‘other’, paved the way for future studies in the field.

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17

Beck, Roger B. "Bibles and Beads: Missionaries as Traders in Southern Africa in the Early Nineteenth Century." Journal of African History 30, no. 2 (July 1989): 211–25. http://dx.doi.org/10.1017/s0021853700024105.

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Trade across the Cape frontier in the first three decades of the nineteenth century, and government attempts to regulate that trade, cannot be understood without first considering the role of Protestant missionaries as traders and bearers of European manufactured goods in the South African interior. From their arrival in 1799, missionaries of the London Missionary Society carried on a daily trade beyond the northern and eastern boundaries of the Cape Colony that was forbidden by law to the colonists. When missionaries of the Methodist Missionary Society arrived in the mid-1810s they too carried beads as well as Bibles to their mission stations outside the colony. Most missionaries were initially troubled by having to mix commercial activities with their religious duties. They were forced, however, to rely on trade in order to support themselves and their families because of the meagre material and monetary assistance they received from their societies. They introduced European goods among African societies beyond the Cape frontiers earlier and in greater quantities than any other enterprise until the commencement of the Fort Willshire fairs in 1824. Most importantly, they helped to bring about a transition from trade in beads, buttons and other traditional exchange items to a desire among many of the peoples with whom they came into contact for blankets, European clothing and metal tools and utensils, thus creating a growing dependency on European material goods that would eventually bring about a total transformation of these African societies.

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18

Koch, Julia. "South Asian Muslim women on the move: missionaries in South Africa." South Asian Diaspora 9, no. 2 (June 9, 2017): 129–46. http://dx.doi.org/10.1080/19438192.2017.1335471.

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19

Davin, Delia. "British Women Missionaries in Nineteenth‐Century China." Women's History Review 1, no. 2 (June 1992): 257–71. http://dx.doi.org/10.1080/0961202920010204.

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20

Torp, Claudius. "Missionary Education and Musical Communities in Sub-Saharan Colonial Africa." Itinerario 41, no. 2 (July 31, 2017): 235–51. http://dx.doi.org/10.1017/s0165115317000353.

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This article explores the effects of music education carried out by Protestant missionaries on local forms of sociability in sub-Saharan Africa during the late nineteenth and early twentieth centuries. Based on a methodological framework of ideal types of musical communities, the examination focuses on examples of musical encounters between missionaries and the Yoruba in West Africa, the Lobedu in South Africa, and the Nyakyusa in East Africa. A closer look at the kinds of sociability facilitated by missionary music will reveal a colonial dialectic emerging from the contrasting forces of cultural hierarchy and belonging.

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21

Paddle, Sarah. "“To Save the Women of China from Fear, Opium and Bound Feet”: Australian Women Missionaries in Early Twentieth-Century China." Itinerario 34, no. 3 (December 2010): 67–82. http://dx.doi.org/10.1017/s0165115310000690.

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This article explores the experiences of Western women missionaries in a faith mission and their relationships with the women and children of China in the early years of the twentieth century. In a period of twenty years of unprecedented social and political revolution missionaries were forced to reconceptualise their work against a changing discourse of Chinese womanhood. In this context, emerging models of the Chinese New Woman and the New Girl challenged older mission constructions of gender. The Chinese reformation also provided missionaries with troubling reflections on their own roles as independent young women, against debates about modern women at home, and the emerging rights of white women as newly enfranchised citizens in the new nation of Australia.

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22

KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 1-2 (January 1, 2003): 127–96. http://dx.doi.org/10.1163/13822373-90002533.

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-Philip D. Morgan, Marcus Wood, Blind memory: Visual representations of slavery in England and America 1780-1865. New York: Routledge, 2000. xxi + 341 pp.-Rosemarijn Hoefte, Ron Ramdin, Arising from bondage: A history of the Indo-Caribbean people. New York: New York University Press, 2000. x + 387 pp.-Flávio dos Santos Gomes, David Eltis, The rise of African slavery in the Americas. Cambridge: Cambridge University Press, 2000. xvii + 353 pp.-Peter Redfield, D. Graham Burnett, Masters of all they surveyed: Exploration, geography, and a British El Dorado. Chicago: University of Chicago Press, 2000. xv + 298 pp.-Bernard Moitt, Eugenia O'Neal, From the field to the legislature: A history of women in the Virgin Islands. Westport CT: Greenwood Press, 2001. xiii + 150 pp.-Allen M. Howard, Nemata Amelia Blyden, West Indians in West Africa, 1808-1880: The African Diaspora in reverse. Rochester NY: University of Rochester Press, 2000. xi + 258 pp.-Michaeline A. Crichlow, Kari Levitt, The George Beckford papers. Kingston: Canoe Press, 2000. lxxi + 468 pp.-Michaeline A. Crichlow, Audley G. Reid, Community formation; A study of the 'village' in postemancipation Jamaica. Kingston: Canoe Press, 2000. xvi + 156 pp.-Linden Lewis, Brian Meeks, Narratives of resistance: Jamaica, Trinidad, the Caribbean. Kingston: University of the West Indies Press, 2000. xviii + 240 pp.-Roderick A. McDonald, Bridget Brereton, Law, justice, and empire: The colonial career of John Gorrie, 1829-1892. Kingston: University of the West Indies Press, 1997. xx + 371 pp.-Karl Watson, Gary Lewis, White rebel: The life and times of TT Lewis. Kingston: University of the West Indies Press, 1999. xxvii + 214 pp.-Mary Turner, Armando Lampe, Mission or submission? Moravian and Catholic missionaries in the Dutch Caribbean during the nineteenth century. Göttingen, FRG: Vandenburg & Ruprecht, 2001. 244 pp.-O. Nigel Bolland, Anton L. Allahar, Caribbean charisma: Reflections on leadership, legitimacy and populist politics. Kingston: Ian Randle; Boulder CO: Lynne Rienner, 2001. xvi + 264 pp.-Bill Maurer, Cynthia Weber, Faking it: U.S. Hegemony in a 'post-phallic' era. Minneapolis: University of Minnesota Press, 1999. xvi + 151 pp.-Kelvin Santiago-Valles, Christina Duffy Burnett ,Foreign in a domestic sense: Puerto Rico, American expansion, and the constitution. Durham NC: Duke University Press, 2001. xv + 422 pp., Burke Marshall (eds)-Rubén Nazario, Efrén Rivera Ramos, The legal construction of identity: The judicial and social legacy of American colonialism in Puerto Rico. Washington DC: American Psychological Association, 2000. 275 pp.-Marc McLeod, Louis A. Pérez, Jr., Winds of change: Hurricanes and the transformation of nineteenth-century Cuba. Chapel Hill: University of North Carolina Press, 2001. x + 199 pp.-Jorge L. Giovannetti, Fernando Martínez Heredia ,Espacios, silencios y los sentidos de la libertad: Cuba entre 1878 y 1912. Havana: Ediciones Unión, 2001. 359 pp., Rebecca J. Scott, Orlando F. García Martínez (eds)-Reinaldo L. Román, Miguel Barnet, Afro-Cuban religions. Princeton NJ: Markus Wiener Publishers, 2001. 170 pp.-Philip W. Scher, Hollis 'Chalkdust' Liverpool, Rituals of power and rebellion: The carnival tradition in Trinidad and Tobago, 1763-1962. Chicago: Research Associates School Times Publications and Frontline distribution international, 2001. xviii + 518 pp.-Asmund Weltzien, David Griffith ,Fishers at work, workers at sea: A Puerto Rican journey through labor and refuge. Philadelphia PA: Temple University Press, 2002. xiv + 265 pp., Manuel Valdés Pizzini (eds)-Riva Berleant-Schiller, Eudine Barriteau, The political economy of gender in the twentieth-century Caribbean. New York: Palgrave, 2001. xvi + 214 pp.-Edward Dew, Rosemarijn Hoefte ,Twentieth-century Suriname: Continuities and discontinuities in a new world society. Kingston: Ian Randle; Leiden: KITLV Press, 2001. xvi + 365 pp., Peter Meel (eds)-Joseph L. Scarpaci, Jonathan Benjamin-Alvarado, Power to the people: Energy and the Cuban nuclear program. New York: Routledge, 2000. xiii + 178 pp.-Lynn M. Festa, Keith A. Sandiford, The cultural politics of sugar: Caribbean slavery and narratives of colonialism. Cambridge: Cambridge University Press, 2000. 221 pp.-Maria Christina Fumagalli, John Thieme, Derek Walcott. Manchester: Manchester University Press, 1999. xvii + 251 pp.-Laurence A. Breiner, Stewart Brown, All are involved: The art of Martin Carter. Leeds U.K.: Peepal Tree, 2000. 413 pp.-Mikael Parkvall, John Holm, An introduction to Pidgins and Creoles. Cambridge: Cambridge University Press, 2000. xxi + 282 pp.

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23

Jacobs, Sylvia M. "African-American women missionaries and European imperialism in Southern Africa, 1880–1920." Women's Studies International Forum 13, no. 4 (January 1990): 381–94. http://dx.doi.org/10.1016/0277-5395(90)90034-u.

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Lumintang, Merlin Brenda Angeline. "Forgotten Souls." Theologia in Loco 4, no. 1 (April 30, 2022): 75–93. http://dx.doi.org/10.55935/thilo.v4i1.247.

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The stories of the western male missionary are commonly and widely known in mission history. This article, however, reclaims the widely forgotten stories of women missionaries as authentic mission narratives relevant to the contemporary mission preaching conducted in the local Indonesian churches such as the Evangelical Christian Church in Minahasa. This article uses a feminist postcolonial perspective to argue that women missionaries are postcolonial subjects. It further uses their narratives to shape the local church's sermon as a "counter-testimony" to the grand Christian mission narratives that often forget women missionaries' voices and roles.

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Smith, Susan. "White Men’s God: The Extraordinary Story of Missionaries in Africa." Mission Studies 28, no. 1 (2011): 125–26. http://dx.doi.org/10.1163/157338311x573634.

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Echtler, Magnus. "White Men’s God. The Extraordinary Story of Missionaries in Africa." Numen 58, no. 1 (2011): 129–33. http://dx.doi.org/10.1163/156852710x540186.

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Covington-Ward, Yolanda. "White Men's God: The Extraordinary Story of Missionaries in Africa." Journal of Religion in Africa 39, no. 4 (2009): 462–64. http://dx.doi.org/10.1163/002242009x12529098509849.

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Rosnes, Ellen Vea. "Negotiating Norwegian Mission Education in Zululand and Natal during World War II." Mission Studies 38, no. 1 (May 20, 2021): 31–58. http://dx.doi.org/10.1163/15733831-12341773.

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Abstract Missionaries from the Lutheran Norwegian Mission Society (NMS) came to South Africa from the 1840s. By 1940, more than 6000 pupils were attending NMS-owned schools in Zululand and Natal. World War II brought about different forms of negotiations between the missionaries and other actors. The War resulted in the missionaries losing contact with their central board in Norway and the provincial authorities of the Union were among those bodies who came to rescue them financially. Local congregations took over more of the mission responsibilities and the nature and forms of cooperation with other Lutheran missions changed. Added to these changes was the growing aspiration among Zulu pastors for more independence that also manifested itself in the management of schools. This paper presents an analysis of the ways in which the Norwegian missionaries negotiated their educational work in Zululand and Natal during the World War II period.

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Thigpen, Jennifer. ""You Have Been Very Thoughtful Today": The Significance of Gratitude and Reciprocity in Missionary-Hawaiian Gift Exchange." Pacific Historical Review 79, no. 4 (November 1, 2010): 545–72. http://dx.doi.org/10.1525/phr.2010.79.4.545.

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In October 1819 the first company of American missionaries set sail for the Hawaiian Islands with the express intent of converting its inhabitants to Christianity. The missionaries earnestly believed that they might provide Hawaiian Islanders with the dual gifts of civilization and salvation and were eager to set about the work of bestowing them. Missionaries were surprised to discover that Hawaiians had gifts of their own to bestow, interrupting the missionary agenda almost from the moment of their arrival. Exploring the unspoken and often symbolic language of gifts, this article offers a re-examination of early Hawaiian-missionary contact to argue that Hawaiian and missionary women——who situated themselves at the very center of the exchange of things——were powerful figures in this missionary and colonial drama.

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Genova, James E. "Conflicted Missionaries: Power and Identity in French West Africa During the 1930s." Historian 66, no. 1 (March 1, 2004): 45–66. http://dx.doi.org/10.1111/j.0018-2370.2004.00063.x.

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King, Pauline Nawahineokala'i, and Mary Zweip. "Pilgrim Path: The First Company of Women Missionaries to Hawaii." History of Education Quarterly 32, no. 3 (1992): 403. http://dx.doi.org/10.2307/368568.

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32

Ritchie, Jane, and Mary Zwiep. "Pilgrim Path: The First Company of Women Missionaries to Hawaii." Ethnohistory 40, no. 1 (1993): 157. http://dx.doi.org/10.2307/482190.

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Ralston, Caroline, and Mary Zwiep. "Pilgrim Path: The First Company of Women Missionaries to Hawaii." Journal of American History 79, no. 3 (December 1992): 1152. http://dx.doi.org/10.2307/2080841.

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34

Cooke, Claire. "Capping Power? Clothing and the Female Body in African Methodist Episcopal Mission Photographs." Mission Studies 31, no. 3 (November 19, 2014): 418–42. http://dx.doi.org/10.1163/15733831-12341359.

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In this article, I argue that the introduction of a uniform for female converts was a crucial factor in maintaining power dynamics in African Methodist Episcopal missionary work conducted in South Africa between 1900 and 1940. This relationship, I suggest, is epitomized in photographs from the mission field. Through studying the ways missionaries photographed women, I am able to critique how clothing expressed inherent, imbalanced power relations between missionaries and converts. I thus build on existing literature concerning the relationship between clothing and the indigenous female body, through an examination of clothing as a marker of status within the patriarchal mission family construct.

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Pierard, Richard V. "Missionaries as Role Models in the Christian Quest for Justice." Missiology: An International Review 21, no. 4 (October 1993): 469–82. http://dx.doi.org/10.1177/009182969302100409.

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Although some fail to understand the Christian commitment to justice, the history of missions is replete with instances of believers who put their faith in action. Where they labored, they challenged existing social customs and even defied European colonial authorities and white settler interests. Examples cited include missionaries who fought inhumane practices such as the caste system, widow burnings, and footbinding. Among those who stood against unjust power structures were John Philip in South Africa, William Knibb in Jamaica, the Rhine Mission workers in Southwest Africa, and Timothy Richard in China. Missionaries are appropriate role models for Christians who are seeking after justice.

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Carman, C. Tineke. "Conversion and the Missionary Vocation: American Board Missionaries in South Africa." Mission Studies 4, no. 1 (1987): 27–38. http://dx.doi.org/10.1163/157338387x00131.

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Gupta, Swarupa. "Book Review: Sutapa Dutta, British Women Missionaries in Bengal, 1793–1861." Indian Historical Review 46, no. 1 (June 2019): 186–88. http://dx.doi.org/10.1177/0376983619856150.

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Embry, Jessie L. "Oral History and Mormon Women Missionaries: The Stories Sound the Same." Frontiers: A Journal of Women Studies 19, no. 3 (1998): 171. http://dx.doi.org/10.2307/3347097.

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Boylan, Anne M., and Mary Zwiep. "Pilgrim Path: The First Company of Women Missionaries to Hawaii." American Historical Review 98, no. 3 (June 1993): 943. http://dx.doi.org/10.2307/2167701.

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Patessio, Mara. "Western Women Missionaries and their Japanese Female Charges, 1870–1890." Women's History Review 16, no. 1 (February 2007): 59–77. http://dx.doi.org/10.1080/09612020601048787.

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WELLS, JULIA C. "The Suppression of Mixed Marriages among LMS Missionaries in South Africa before 1820." South African Historical Journal 44, no. 1 (May 2001): 1–20. http://dx.doi.org/10.1080/02582470108671386.

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Schwarzenbach, A. "Butterflies and Barbarian: Swiss Missionaries and Systems of Knowledge in South-East Africa." English Historical Review CXXV, no. 514 (May 17, 2010): 764–65. http://dx.doi.org/10.1093/ehr/ceq148.

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Glaser, Clive. "Between Worlds: German Missionaries and the Transition to Bantu Education in South Africa." South African Historical Journal 71, no. 1 (January 2, 2019): 125–27. http://dx.doi.org/10.1080/02582473.2019.1568538.

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Walden, Justine. "Capuchins, Missionaries, and Slave Trading in Precolonial Kongo-Angola, West Central Africa (17th Century)." Journal of Early Modern History 26, no. 1-2 (March 3, 2022): 38–58. http://dx.doi.org/10.1163/15700658-bja10003.

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Abstract In the second half of the seventeenth century, Italian Capuchin missionaries who traveled to West Central Africa both colluded in and critiqued Portuguese slave trading practices. Drawing from their experience on slave galleys in the Mediterranean and their medieval Franciscan heritage, Capuchins brought earlier concepts governing enslavement to bear in Central Africa. Examining Capuchin interventions in exchanges of goods and slaves, their declamations against Portuguese warmongering, their efforts to free unjustly enslaved Africans, and the ways in which they sought to prohibit slave sales to Protestants, this article positions this group of religious agents as important mediators of struggles for empire between the Portuguese, Dutch, British, French, and Spanish in precolonial coastal Africa and as protagonists in their own right. On the basis of the Capuchins’ critique of economic gain and the Kongolese embrace of Catholicism, Capuchins crafted a counter discourse that, if only partially successful, challenged emerging models of Atlantic enslavement.

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Hmingthanzuali and Catherine Lalhruaitluangi Chhangte. "Representation of Women in Mizo History." Senhri Journal of Multidisciplinary Studies 5, no. 1 (July 20, 2020): 36–44. http://dx.doi.org/10.36110/10.36110/sjms.2020.05.01.004.

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For a very long time, the transformations that have taken place in the history of the Mizo is mainly derived from the writings of the colonizers and the Christian missionaries. The entire discourse which was dominated by the white male perspective was slightly altered when the natives began to write their own history. However, women writers were still absent. It was only in the last decade of the twentieth century that women began documenting their history. This paper is an attempt to look at the place of the Mizo women in the narrative through a span of a little more than a century and how they have been represented in the history making process. Women have not always been absent but have always had some sort of 'place' in the narratives. But even in the more modern historical writings, they have been depicted as mere subjects of history rather than actor or maker of history.

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McCoy, Genevieve. "The Women of the ABCFM Oregon Mission and the Conflicted Language of Calvinism." Church History 64, no. 1 (March 1995): 62–82. http://dx.doi.org/10.2307/3168657.

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Among the books Oregon missionaries Elkanah and Mary Walker kept in their mission home at Tshimakain was a Bible in which was written a quotation attributed to Martin Luther: “Men are never more unfit for the sacrament, than when they think themselves most fit—and never more fit and prepared for duty than when most humbld ‘sic’ and ashamed in a sense of their own unfitness.” Fitness founded in unfitness, ability based on inability, and autonomy grounded in dependence were qualities that the Walker' sponsor, the American Board of Commissioners for Foreign Missions (ABCFM), encouraged in its emissaries. The country's first foreign missionary program was established in 1810 by a small group of New Divinity ministers. Dominating the rural pulpits in New England and New York during the Second Great Awakening, New Divinity preachers aimed to legitimate their conception of revival and conversion by appealing to the earlier revival theology of Jonathan Edwards. In the process, they insisted that predestination and free grace did not violate human free will and moral responsibility. Based on these convictions antebellum ABCFM missionaries, including the Oregon group, learned to assess their own spiritual condition and calling. However, the internal conflicts prompted by New Divinity understandings of the conversion experience alternatively produced debilitating and vitalizing effects that continued to trouble these women and men throughout their missionary careers. In effect, the vocation of the missionaries of the Whitman-Spalding mission proceeded from an uncommonly heroic effort to achieve a salvation that could not be guaranteed by their own theology. Moreover, contemporary clashing views regarding the nature and social role of women became intertwined with this disabling discourse. This, in turn, limited the Oregon women's conception of themselves and their capacities as missionaries.

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Anderson, David M. "Women Missionaries and Colonial Silences in Kenya’s Female ‘Circumcision’ Controversy, 1906–1930." English Historical Review 133, no. 565 (November 19, 2018): 1512–45. http://dx.doi.org/10.1093/ehr/cey325.

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Tiénou, Tite. "Integrity of Mission in Light of the Gospel in Africa: A Perspective from an African in Diaspora." Mission Studies 24, no. 2 (2007): 213–32. http://dx.doi.org/10.1163/157338307x234851.

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AbstractTite Tiénou, born in Côte 'Ivoire, but currently an émigré presently living and teaching in the United States, examines the integrity of mission in light of the Gospel by exploring the church as African and the implication of this for mission, the meaning of mission in Africa, the place of Africa in the world, the opportunities for the integrity of mission in Africa and the requirement of integrity for the agents of mission. Tiénou believes that mission will be fruitful at the personal and collective level in Africa to the extent that churches and missionaries make integrity a moral and ethical imperative in church and society.

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Comaroff, Jean. "Missionaries and Mechanical Clocks: An Essay on Religion and History in South Africa." Journal of Religion 71, no. 1 (January 1991): 1–17. http://dx.doi.org/10.1086/488536.

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Nasrallah, Rima. "ACO Women in the Second Half of the Twentieth Century: Transitions and Persisting Patterns." Transformation: An International Journal of Holistic Mission Studies 39, no. 1 (December 30, 2021): 45–53. http://dx.doi.org/10.1177/02653788211068270.

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After the independence of Syria and Lebanon Protestant missionary work in the Middle East changed dramatically. The women missionaries who worked in the service of the ACO had to come to terms with new realities such as the social and political turmoil of decolonisation, missiological shifts, and partnership agreements with the local churches. Drawing on written memoirs and oral history sources, this article explores their female agency and leadership in a changing context. It also analyses the perception of these missionaries by local agents.

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