Thesis (S.T.M.)--Dallas Theological Seminary, 2008. / Description based on print version record. Includes bibliographical references (leaves [42]-44).

The thesis aims at bringing to light the immense, yet ignored, contribution of women to the establishment of Christianity in Northern Cameroon. Northern Cameroon has a quite different historical development from the south of the country, with a significant difference being the presence of Islam in the north, which dates back to the beginning of the eleventh century. However, the situation of women in the church and society in Northern Cameroon today is no different from that experienced by women throughout centuries of male domination and, indeed, still experience in most of the traditions and cultures of the African continent. In highly patriarchal societies, like the African traditional societies of Northern Cameroon, in which Islam and Christianity have increasingly silenced and isolated women, it is very difficult to see clearly the contribution of women in social, economic and cultural domains. In Northern Cameroon, as elsewhere, women's contribution to the country's development, as well as their involvement in planting Christianity has not been, and still is not being, properly acknowledged. Everything achieved for the advancement of the well being of society, even if achieved by a woman, has been attributed to a man. Yet, as my interest in the historical development of Christianity in Northern Cameroon grew, I realised that women were at the forefront of bringing Christianity into the region, and remain the main contributors in its spread throughout the region, even though official records do not mention them as the main contributors. Hence, this oral history study has made it possible to bring to light the role of not only the women missionaries, but also the African women in a major area of public life, the church, when their contribution to it has been denied for years. Therefore, the thesis is based mostly on oral interviews since nothing is written about the work of women in the church in Northern Cameroon, apart from the reports by missionaries for their mission societies. Hence, the aim of this study has been to explore both the past and the present of Christianity in Northern Cameroon in order to make known to a wider public the extent of women 's contribution to social, cultural, and religious change. Thirty-five people were interviewed for this study in three different countries, Cameroon, Norway and South Africa. Twenty-seven interviewees were women, eight were men and interviews were conducted in French, Fulfulde (an African language spoken by most people in Northern Cameroon), and in English. Fifteen interviewees either served or were still serving as missionaries in Cameroon, the remaining twenty were non-missionary Cameroon nationals, except for one person from Madagascar. Most of the women who contributed to this study were involved in the women's movement in the Lutheran church in Cameroon. Apart from a group of regional leaders of the Women For Christ (WFC), who were interviewed together during their annual meeting in 1999 in Ngaoundere, all interviews took place individually, and interviews were conducted in the form of free conversation so as not to limit the informant by a question and answer format. Despite telling their stories to myself, a man, the women were enthusiastic and openly willing to relate their experiences as church members, as well as their thoughts about how they believed relations between men and women should be. An explanation for this attitude is that most of the women knew me as one of the very few Lutheran ministers in the church in Cameroon with a concern for the position of women in both church and society. The thesis concludes with proposals in favour of the women's full participation in the ministries of the church, which include the ordained ministry, and some suggestions on the necessary mutual collaboration between men and women in social, economic and political domains in Northern Cameroon. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2002. / Evangelical Lutheran Church in America.

Through the invitation of the then traditional ruler of Bali Nyonga, the missionaries of the Basel Mission arrived there in 1903. They embarked on evangelisation especially through the opening of schools. They studied the mungaka language, translated the Bible into it and made several other publications. However in the process of translation they concluded in strong terms that the Bali had no notion of a Supreme Being who created heaven and earth. Professors, Bolaji Idowu, Kwame Bediako and others argue contrary to such missionary assertion above, that continuity from the old religion is what gives meaning to the understanding of the new. It is in this light that in this work we seek to explore the Bali Nyonga conception of the Supreme Being. We will also investigate Christian understanding of the God of Israel; whether he is understood only in the light of previous understanding or they consider him to be somebody whom they had never known in their worldview. The researcher begins however with the basic assumption that the new can be understood only in the light of the past. This is because the people have a few sayings, which clearly indicate that their past is so much, cherished. They say for example that Bo ma ni ntun mandzi mfi kui tsed I nden beh [one cannot dig a new road without cutting across the existing road], ntan 'wo' ka gha bun nden ma mi be mbe I ti' la' be nto nkwedkwed [the hawk said it is not good for old people to all die, lest one day people would take them for meat]1. There is also the name Dayebga [one cannot forget his homeland or their compound]. After introducing the work in chapter one, the next chapter presents a historical overview of the context of research. Chapter three explores the conception of God among the Bali Nyonga. The findings of Europeans are first presented followed by the understanding of indigenes. Chapter four considers the encounter between two conflicting worldviews and its consequences as the Gospel and missionaries [two different worldviews] came into contact with the Bali worldview. The next chapter investigates Christian practice and their understanding of God. We have done this by analysing some Church hymns and prayers. Chapter six is a summary of the findings and a theological reflection on the results of the findings. 1 The hawk is not eaten. By this proverb it is considered that if there are no old people to pass on old values the next generation may do things that are digressions from esteemed values. This saying emphasizes continuity. Babila Fochang, Wisdom of the Ancients - Some African Proverbs, Witty Sayings and their interpretations drawn mostly from Bali Nyonga in the North West province of Cameroon, Dschang: Dschang University Press, 2001, p.4 / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

This investigation into a process of transformation was intended to explore the institution of African sacral rule in its relation to the Christian church and to provide a theological model, which could be used to establish a new mission field. The bulk of the work has been conducted through anthropological and historical methods crossing international boundaries and cultures within both sacral rule and the Christian church in Africa. The specific case studies have been the sacral rule of Grassfields people in Cameroon and the Akan in Ghana with focus on the Basel Mission and resulting churches. On the one hand, this comparative approach brought to light in-depth knowledge of the sacral ruler's encounter with the institution of the Christian church and its representatives. On the other hand, the investigation shows that with some preconceived ideas of sacral rule inherited from the missionaries who had established themselves in deliberate rejection of the existing system of government and the people involved, the African church leaders were put at a disadvantage. However, it has been demonstrated that in the process of struggle for survival and change, each institution has been partially assimilated by the· other. Those who have helped these two institutions to deepen their relationship through a genuine dialogue are outstanding Christians who occupied the position of sacral rulers in both Cameroon and Ghana. They have provided historical material on which an understanding of the cultural changes within sacral rule as well as the Christian church was based. The previous religious experience and knowledge of the sacral rulers are invariably used as a frame of reference for their understanding and interpretation of the Bible and their relationship with Christ. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2003.