This research deals with Christian missions and African cultures. It focuses on the traditional social associations of the Nso’ people of Cameroon. The main problem the research addresses is that missionaries who came to Nso’ mostly imposed their culture on the Nso’ and by extension Africa in the name of Christianity. What this research refers to as traditional social associations is what the missionaries prejudicially termed secret societies. The research argues that these traditional social associations are not secret societies. They are rather custodians and preservers of Nso’ culture. Their activities are largely social, and revolve around eating and drinking. The research compares the case of Nso’ with missionary endeavours in North Africa: Egypt, Axum and Nubia and in Sub-Saharan Africa. In all these areas, the following commonalities are found: insufficient interest in the indigenous languages, syncretism, the tendency of mission to always link with colonialism and to despise the African worldview. In all these areas, the result was conflict between mission and indigenous culture, and conflict within the traditional cultures. In order to appropriately engage contexts in Africa that have traditional social associations like Nso’, the researcher proposes the use of an integrated missional approach. By integrated missional approach the researcher means a perspective that takes theology, anthropology, sociology and culture seriously when carrying out the mission of God (missio Dei). The researcher presents an integrated missional approach that is constructed in the light of contextualisation. This approach is based on Niebuhr’s typology that is described in his book Christ and culture and as analysed by Kraft in his Anthropology for Christian witness. The following sociological theories: functionalism, conflict theory, phenomenology and social identity theory are used to discuss how certain realities operate in human communities. Using content analysis as his predominant methodological approach to the data collected, the researcher concludes that culture has been, is, and will continue to be the main vehicle for mission. Hence, the traditional social associations of the Nso’ people, which form the core culture of Nso’ need to be seen as an opportunity for evangelisation. The research shows that the missionary era in Nso’ in particular and Africa in general has ended and that the era in which the local church is finding its own identity is underway. / Thesis (PhD)--University of Pretoria, 2017. / Methodist Church Britain / Science of Religion and Missiology / PhD / Unrestricted

Les comportements politiques et sociaux tels que la participation politique, la confiance en autrui, l'engagement collectif, la prévention en santé, ou les attitudes vis à vis de la contraception, peuvent persister pendant de très nombreuses années. Cette thèse présente des travaux qui explorent et quantifient rigoureusement des instances de persistance dans ces comportements, en utilisant de nouvelles sources de données historiques et contemporaines. Les travaux présentés dans cette thèse contribuent à la littérature de trois manières différentes. En premier lieu, ils présentent une nouvelle base de données sur la présence des missionnaires chrétiens en Afrique et leurs investissements. Cette base de données est unique en ce qu'elle est entièrement géocodée et présente des données à un niveau de désagrégation très fin. En deuxième lieu, ces travaux mettent en avant de manière originale des canaux de persistance dans le développement qui ne sont pas attribuables aux différences institutionnelles. En troisième lieu, en analysant la marge intensive de la diversité, ces travaux proposent aussi une nouvelle manière d'aborder la question de l'endogénéité dans l'étude du rôle économique de la diversité des origines dans une société. La première partie de cette thèse est un travail sur l'effet persistant sur le développement de l'activité missionnaire en Afrique subsaharienne. 
La deuxième partie de cette thèse étudie les conditions sociales qui font que les différences d'origine peuvent devenir une barrière à la réussite économique aux États-Unis. / Individual and social behaviors, such as voting patterns, the ability to trust others, participation in the community, health-seeking behaviors, or attitudes towards contraception, can persist over many years. Relying on new historical and contemporary data sources, the works compiled in this thesis aim at explaining and quantifying rigorously instances of persistence in behaviors and preferences. This work presents three contributions to the literature. Firstly, it compiles a new micro-level geocoded historical datasource on missionary activity in sub-Saharan Africa. Secondly, it has elucidated, in original ways, channels of persistence in development, which are not attributable to formal institutions. Thirdly, it has analyzed the intensive margin of diversity, providing a new way to address the endogeneity issue in the study of the role of diversity on income. 
The first part of the thesis is a work on the long-lasting influence of missionary activity in sub-Saharan Africa. I present there the research I have conducted with Julia Cagé. It relies a new database that we constructed and geocoded based on the Geography and Atlas of Protestant missions. This research is developed in the two first chapters of the thesis. The second part of this thesis studies the social conditions under which ancestry differences act as a persistent barrier for individual earnings in the United States. The United States is a natural choice to study the persistent effect of ancestry on income, as this is a country that was populated by subsequent waves of migration from different origins during a relatively short period of time. Moreover, the American Census Bureau has recorded data about ancestries since the 1850s.

This work describe and study process of Christianization in Korea from its early period, and reveals existing researchers task and theories in this field. The main focus of the work is to compare history of the main Christian denominations in order of their introduction to the territory of Korean peninsula until end of the second World War and consecutive Korean War. It also gives short introduction to current situation of described denominations in a modern society at the Republic of Korea territory. Powered by TCPDF (www.tcpdf.org)

The 2011 Indian Census indicates that children under the age of 18 constitute more than 400 million, and most of them are Children at Risk (CAR). This study suggests that the care and protection of children at risk is not a twentieth- or twenty-first-century secular enterprise but has precedents in Protestant missions in India from the late eighteenth century. In the first section, the study focuses on evaluating contemporary Protestant mission contexts in India and a brief historical survey of Protestant missions to CAR in India through case studies. The evaluation concentrates on the implications of the United Nations Convention on the Rights of the Child (UNCRC) for the predominant Protestant models of mission in contemporary India - which may be summarised as child evangelism, child compassion and child advocacy. The thesis argues that child care and protection is increasingly becoming secularised and professionalised. Moreover, with the emergence of new laws and with increasing, vigilance from international and national agencies, and from Hindu fundamentalists, Christian mission to CAR is itself at risk. Under these circumstances, the study also investigates whether there is a transition from ideas of 'saving' CAR to ideas of protecting the human rights of CAR. In the second section, this hypothesis is further substantiated by case studies of select Protestant churches and Christian NGOs engaging with CAR in the cities of Bangalore and Chennai. Using empirical data, it then claims that the predominant Protestant approaches of evangelism, compassion, and advocacy are still underdeveloped and inadequate primarily because the majority of caregivers working with children still perceive CAR as objects of their mission - an assumption that may be contrary to UNCRC (Articles 14 and 30). Further, it argues that the churches and agencies most active among CAR are from a 'conservative' background, who are often exclusively 'spiritual' and otherworldly in their concerns. The final and most constructive section, based on the evaluations of the empirical data, seeks to recommend a preliminary theology of mission in and through the idea of 'childness' based on Matthew 18: 2-5, an idea developed by Adrian Thatcher in the context of a theology of child participation. Based on these foundations, it suggests that UNCRC can be integrated as a set of principles for contemporary Christian missions with CAR in South India through a missiological process called 'dialogue,' emerging from a pluralistic Indian context. It further proposes that adults and children are to be perceived not as either independent (liberational) or dependent (paternalistic) agencies, but as interdependent agencies working together in God's mission. This thesis finally proposes basic principles for Christian mission to/for/with CAR - a multi-dimensional approach integrating CAR as subjects of God's mission and not just as objects.

Made available in DSpace on 2016-08-03T12:19:13Z (GMT). No. of bitstreams: 1 SILAS ANDRE FIOROTTI.pdf: 3733347 bytes, checksum: f4c616e7fb536e42b73032c93af55dcb (MD5) Previous issue date: 2012-03-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Colonialism produced several speeches about local cultures, and the discourse of the missionaries is one of its variants and, in turn, are included in this speech the missionary ethnographies. We present a critical reading of two missionary ethnographies produced in Portuguese colonies, the territories of Angola and Mozambique. The first, entitled Usos e costumes dos bantos: a vida duma tribo sul-africana [The Life of South African Tribe], by Henri-Alexandre Junod (1863-1934); the second entitled Etnografia do sudoeste de Angola [The Ethnography of Southwestern Angola], by Carlos Estermann (1896-1976). We problematize the relationship between the missionary action, the Portuguese colonialism and local cultures of these territories of Angola and Mozambique, through the analysis of these missionary ethnographies. These ethnographies, besides presenting the richness of life forms of native societies, signal as they conducted the negotiations between the missionaries in their practices and the natives. / Resumo: O colonialismo produziu diversos discursos sobre as culturas locais, sendo que o discurso dos missionários é uma de suas variantes e, por sua vez, neste discurso estão inclusas as etnografias missionárias. Apresentamos uma leitura crítica de duas etnografias missionárias produzidas nas até então colônias portuguesas, os territórios de Angola e Moçambique. A primeira, intitulada Usos e costumes dos bantos: a vida duma tribo sulafricana, cujo autor é o missionário Henri-Alexandre Junod (1863-1934); a segunda, intitulada Etnografia do sudoeste de Angola, cujo autor é o missionário Carlos Estermann (1896- 1976). Problematizamos a relação entre a ação missionária, o colonialismo português e as culturas locais dos territórios de Angola e Moçambique, através da análise destas etnografias missionárias. Destacamos que estas etnografias, além de apresentarem a riqueza das formas de vida das sociedades nativas, sinalizam como se efetivaram as negociações entre estes missionários em suas práticas de missionação e seus interlocutores nativos.

Orthodox Christianity came to the Banyore people of western Kenya in 1942. The Banyore are Bantu speaking people whose language belongs to the Luhya group of languages. The Banyore live near the Uganda border; they are thought to be related to the famous Uganda Kingdom of Bunyoro Kitara. The first Christian missionaries among the Banyore were Protestants who came from South Africa in 1905. . The Orthodox faith reached Bunyore in 1942, through a Kenyan missionary from central Kenya, Bishop George (Arthur) Gathuna, and Fr Obadiah from Uganda. The point of note here is that the first Orthodox Christian missionaries to introduce the Orthodox Christian faith to the Banyore people were Kenyans. I shall examine the relation between Orthodox Christianity and Banyore culture, and show how Orthodox Christianity, in dialogue with the Banyore people, became indigenised in Bunyore culture. Thus Orthodox Christians in Bunyore do not see Orthodoxy as something foreign, but as something that has become part of their own culture. / Christian Spirituality, Church History & Missiology / D.Th. (Missiology)

After a barren period between about 1920 and 1970, in which there was little or no mission activity, the Orthodox Church has experienced a revival of interest in mission. This thesis is an examination of how Orthodox theology and worldviews have affected Orthodox mission methods, and account for some of the differences between Orthodox methods and those of Western Christians. A starting point for the study of the Orthodox theology of mission is the ikon of the descent of the Holy Spirit at Pentecost, which shows the apostles gathered in the upper room with the world in their midst. Orthodox soteriology, which sees Christ as the conqueror of evil and death, rather than as the punisher of sin, has led Orthodox missionaries to have a more open approach to other cultures. A historical survey of ways in which the Orthodox Church grew in the past includes martyrdom, mission and statecraft, monastic mission, and in the 20th century, the missionary significance of the Orthodox diaspora. Even in the fallow period, however, there was mission in the sense that various groups of people were drawn to Orthodoxy, sometimes through the ministry of irregularly ordained bishops. The collapse of communist regimes in the Second World has created many new opportunities for orthodox mission, but has also brought problems of intra-Christian proselytism, nationalism and viole:1ce, and schism and stagnation in those places. As the Orthodox Church prepares to enter the 21st century, its worldview, which has been less influenced by the modernity of the West, may enable it to minister more effectively to people involved in postmodern reactions against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Orthodox Christianity came to the Banyore people of western Kenya in 1942. The Banyore are Bantu speaking people whose language belongs to the Luhya group of languages. The Banyore live near the Uganda border; they are thought to be related to the famous Uganda Kingdom of Bunyoro Kitara. The first Christian missionaries among the Banyore were Protestants who came from South Africa in 1905. . The Orthodox faith reached Bunyore in 1942, through a Kenyan missionary from central Kenya, Bishop George (Arthur) Gathuna, and Fr Obadiah from Uganda. The point of note here is that the first Orthodox Christian missionaries to introduce the Orthodox Christian faith to the Banyore people were Kenyans. I shall examine the relation between Orthodox Christianity and Banyore culture, and show how Orthodox Christianity, in dialogue with the Banyore people, became indigenised in Bunyore culture. Thus Orthodox Christians in Bunyore do not see Orthodoxy as something foreign, but as something that has become part of their own culture. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

After a barren period between about 1920 and 1970, in which there was little or no mission activity, the Orthodox Church has experienced a revival of interest in mission. This thesis is an examination of how Orthodox theology and worldviews have affected Orthodox mission methods, and account for some of the differences between Orthodox methods and those of Western Christians. A starting point for the study of the Orthodox theology of mission is the ikon of the descent of the Holy Spirit at Pentecost, which shows the apostles gathered in the upper room with the world in their midst. Orthodox soteriology, which sees Christ as the conqueror of evil and death, rather than as the punisher of sin, has led Orthodox missionaries to have a more open approach to other cultures. A historical survey of ways in which the Orthodox Church grew in the past includes martyrdom, mission and statecraft, monastic mission, and in the 20th century, the missionary significance of the Orthodox diaspora. Even in the fallow period, however, there was mission in the sense that various groups of people were drawn to Orthodoxy, sometimes through the ministry of irregularly ordained bishops. The collapse of communist regimes in the Second World has created many new opportunities for orthodox mission, but has also brought problems of intra-Christian proselytism, nationalism and viole:1ce, and schism and stagnation in those places. As the Orthodox Church prepares to enter the 21st century, its worldview, which has been less influenced by the modernity of the West, may enable it to minister more effectively to people involved in postmodern reactions against modernity. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)