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Coercive agency : James Henderson's Lovedale, 1906-1930Duncan, Graham Alexander 09 1900 (has links)
Any society is by nature coercive and its institutions are no exception. This was true of mission institutions in South Africa. While acknowledging the invaluable contribution of mission education to the development of black South Africans predominantly, it is clear that Lovedale Missionary Institution exemplifies the concept and reality of a ‘total institution’ which was as susceptible to the problems of power relations as any institution, secular or religious. Idris Shah’s concept of ‘coercive agency’ is apposite for this study. Lovedale’s foundation was laid and developed by the first two Principals. In a very real sense, it was perfected by the third Principal of Lovedale, James Henderson who, like his predecessors, emphasised the ultimate aim of conversion through a thorough process of character formation which infiltrated every aspect of life at Lovedale, especially discipline and the programme of industrial education. Those who studied there internalised its ethos in a manner which could not simply be discarded on leaving the Institution for it had become part of their identity, their indigenous personality and traditional life-style having been largely obliterated and reconstructed according to the ideological ideals of western Christian civilisation and European colonialism. Coercive agency was successful in that it effectively encouraged adaptation to missionary ideology. However, this was not an irreversible process for many Lovedale students came to reject the mores of the religion and education they received both during their stay at Lovedale and in later life in a variety of ways as they challenged and resisted the effects of the coercive agency of internalisation. Institutionalisation is, by nature, resistant to change as can be seen in the policies of the respective Principals. Yet, Henderson was able to initiate change while maintaining essential continuity of purpose. Consequently, black people were alienated by a process of ‘exclusion’. The Christian principles of justice, love and peace have a universal application and are appropriate tools for the development of a new model of education in South African society whose mission is to work towards reconciliation between individuals, within society and with the God who wishes to ‘embrace’ the totality of creation. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
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Coercive agency : James Henderson's Lovedale, 1906-1930Duncan, Graham Alexander 09 1900 (has links)
Any society is by nature coercive and its institutions are no exception. This was true of mission institutions in South Africa. While acknowledging the invaluable contribution of mission education to the development of black South Africans predominantly, it is clear that Lovedale Missionary Institution exemplifies the concept and reality of a ‘total institution’ which was as susceptible to the problems of power relations as any institution, secular or religious. Idris Shah’s concept of ‘coercive agency’ is apposite for this study. Lovedale’s foundation was laid and developed by the first two Principals. In a very real sense, it was perfected by the third Principal of Lovedale, James Henderson who, like his predecessors, emphasised the ultimate aim of conversion through a thorough process of character formation which infiltrated every aspect of life at Lovedale, especially discipline and the programme of industrial education. Those who studied there internalised its ethos in a manner which could not simply be discarded on leaving the Institution for it had become part of their identity, their indigenous personality and traditional life-style having been largely obliterated and reconstructed according to the ideological ideals of western Christian civilisation and European colonialism. Coercive agency was successful in that it effectively encouraged adaptation to missionary ideology. However, this was not an irreversible process for many Lovedale students came to reject the mores of the religion and education they received both during their stay at Lovedale and in later life in a variety of ways as they challenged and resisted the effects of the coercive agency of internalisation. Institutionalisation is, by nature, resistant to change as can be seen in the policies of the respective Principals. Yet, Henderson was able to initiate change while maintaining essential continuity of purpose. Consequently, black people were alienated by a process of ‘exclusion’. The Christian principles of justice, love and peace have a universal application and are appropriate tools for the development of a new model of education in South African society whose mission is to work towards reconciliation between individuals, within society and with the God who wishes to ‘embrace’ the totality of creation. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
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A study of the perceived causes of schism in some Ethiopian-type churches in the Cape and Transvaal, 1884-1925Millard, J. A. 06 1900 (has links)
During the period 1884-1925 Ethiopian-type schisms from mission churches
occurred for a number of reasons. Generalisations of these reasons have been
made by numerous authors. By generalising the causes of schism the particular
reasons why each independent church 1 eader 1 eft the mission church are
ignored. The thesis shows how each schism was due to unique circumstances in
the mission church as well as to factors, for example, the personal feelings
of the independent church leader. In each case there was a point of no return
when the founder of the independent church no longer felt he could accept the
status quo.
There were two government commissions that investigated the independent or
"separatist" churches during these years - the South African Native Affairs
Commission of 1903-1905 and the 1925 South African Native Affairs Commission
which investigated the "Separatist Churches". The testimony of the white
government officials and missionaries and the black church leaders has been
compared with the findings in the reports.
Four case studies are investigated to show how general causes of schism may
occur for a number of years until a reason, peculiar to the particular
independent church, manifests itself and leads to the formation of an
independent church. The case studies are the Ethiopian Church and related
independent groups, the independent churches which joined the African
Methodist Episcopal Church in 1896 with the Ethiopian Church but later left
to form their own churches, for example the Order of Ethiopia, schisms from
the Presbyterian Church during the 1890' s and the Independent Methodist
Church. / Christian, Spirituality, Church History and Missiology / D.Th (Church History)
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A study of the perceived causes of schism in some Ethiopian-type churches in the Cape and Transvaal, 1884-1925Millard, J. A. 06 1900 (has links)
During the period 1884-1925 Ethiopian-type schisms from mission churches
occurred for a number of reasons. Generalisations of these reasons have been
made by numerous authors. By generalising the causes of schism the particular
reasons why each independent church 1 eader 1 eft the mission church are
ignored. The thesis shows how each schism was due to unique circumstances in
the mission church as well as to factors, for example, the personal feelings
of the independent church leader. In each case there was a point of no return
when the founder of the independent church no longer felt he could accept the
status quo.
There were two government commissions that investigated the independent or
"separatist" churches during these years - the South African Native Affairs
Commission of 1903-1905 and the 1925 South African Native Affairs Commission
which investigated the "Separatist Churches". The testimony of the white
government officials and missionaries and the black church leaders has been
compared with the findings in the reports.
Four case studies are investigated to show how general causes of schism may
occur for a number of years until a reason, peculiar to the particular
independent church, manifests itself and leads to the formation of an
independent church. The case studies are the Ethiopian Church and related
independent groups, the independent churches which joined the African
Methodist Episcopal Church in 1896 with the Ethiopian Church but later left
to form their own churches, for example the Order of Ethiopia, schisms from
the Presbyterian Church during the 1890' s and the Independent Methodist
Church. / Christian, Spirituality, Church History and Missiology / D.Th (Church History)
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