This study explores the problem of a bibliocentric Religious Education curriculum in Zimbabwe amid the quest for a multi-faith curriculum. It traces the history of Religious Education, how it was started and crafted by the so-called missionary propagandists in order to suit their dogmatic interests. Two main aspects of the christianization of the Religious Education curriculum are highlighted, namely cultural alienation and indoctrination. Two post-independence teaching approaches, the life experience approach and the multi-faith approach are discussed in a comprehensive manner as possible solutions to the problem of Religious Education in Zimbabwe. An empirical analysis and evaluation of the views of various stakeholders about post-independence developments in Religious Education is also presented. Finally, relevant findings, conclusions and recommendations critical to successful Religious Education teaching are presented. / Teacher Education / M. Ed. (Didactics)

This research investigates and discusses missionary education in South Africa in general, and in the Bushbuckridge (BBR) area in particular, during the period 1910-1973. It also investigates and highlights how missionaries from various church denominations from Europe and the United States of America, spread the Word of God in South Africa. This research reveals that they founded and provided educational assistance to illiterate Black people. in order to enable thein to read the Bible, as effective means of realising their goals of Christianisation, evangelisation and civilisation. This study also finds that mi.ssionaries in the BBR offered Black people education in matters of industry. manual skills and farming, at their mission stations and mission schools, as a strong means of not only providing them with job skills and knowledge, but also preparing them for possible future self-employment and promoting their economic development and that of the community at large. This investigation indicates that missionary education removed out Black culture and traditional religious beliefs, and inculcated Western culture and Christian religious belief. Missionary education atso inculcated civilised habits of cleanliness, obedience, loyalty, patience, punctuality, tidiness, subordination, submissiveness, trustfulness and a sound attitude to work, industriousness, perseverance, respect and a sense of humour amongst Black people, as characteristic of Christianisation, and Christian evangelisation and civilisation. After a thorough investigation and discussion of missionary education, in South Africa· in general, and in the BBR area in particular, several recommendations and proposals are formulated, in order to advance the purpose of this research. / Educational Studies / M. Ed. (History of Education)

The last Supper Jesus had with his disciples on the night before he died on the cross is the foundation of a major liturgical celebration in the Catholic Church called 'the Eucharist'. One of the major designations of the Eucharist is that it is a sacrifice. The starting point of this work is that the sacrificial character of the Eucharist is not as meaningful and relevant for Xhosa people as it should be. The way forward is to study the Eucharistic and Xhosa sacrifices, compare them and suggest ways of rendering the Eucharistic sacrifice meaningful and relevant to Xhosa the people. Although not conclusive, the New Testament gives a strong foundation for the sacrificial understanding of the Eucharist. The Eucharist, as interpreted through the Last Supper accounts, covers all the conventional intentions of sacrifice, i.e. propitiation, communion, thanksgiving and mutual responsibility. The Fathers of the Church affirm the sacrificial character of the Eucharist with varying emphases, but taken together, their understanding shows development of thought and complementarity of themes. In the Middle Ages the most pronounced intention of the . Eucharistic sacrifice is propitiation and post Tridentine theological reflection is informed by this mentality. According to modem and contemporary thought, Christ's death on the cross, which is sacrarnentally represented in the Eucharist, is not an act performed on our behalf to appease an angry God but God's act of love towards us. The emphasis is on self-offering to God as exemplified by Christ. The Xhosa people still have regard for sacrificial rituals, but modernity has modified and sometimes changed their understanding and practice of sacrifice. The principle of God's universal salvific will and the doctrine of incarnation provide theological grounds for inculturating the Eucharist. Thus the inclusion of ancestors and use of cultural symbols in the celebration of the Eucharist may render it meaningful to Xhosa people. Relating the Eucharist to Xhosa culture will revitalise the communion element in Eucharistic sacrifice, which element has been lost sight of through the centuries. Eucharistic sacrifice in its turn will help Xhosa Catholics to have a deepened understanding of sacrifice that extends beyond performance of rituals to include self-giving. / Philosophy, Practical & Systematic Theology / D.Th.(Systematic Theology)

Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This documentary dissertation contributes to scholarly understanding of the history of missionary endeavours in Natal and Zululand by making accessible a carefully edited compilation of documents written by Norwegian missionaries in those areas between 1844 and 1899. From thousands of pertinent extant documents, the editor has selected a representative crosssection of the most revealing letters and reports that Lutheran and other missionaries sent to their sponsoring organisations and the related periodicals. Each document has been translated from Norwegian into English, suitably excised of superfluous material, and given a brief introduction. Annotations explain theological jargon and identify people, places, and phenomena to which the writers of these letters and reports referred. The documents are divided into four chapters, each of which begins with an introduction by the editor. An introductory chapter provides information about the Norwegian missionaries in question, the general history of their work, the nature of the correspondence, and the consequences of the failure of many other historians of foreign rnissions in Southern Africa to avail themselves of this invaluable historical source. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

The thesis of this study revolves around the validity of Tshivenda literature as an authorative commentary on Mission Work in Venda. The value of literary works by selected Tshivenda writers is explored on three important directions: (a) as a source of information on the Vhavenda world-view which is an important aspect in the Vhavenda's understanding of the Missionary message; (b) as a source of challenge to missiology, and (c) as a source of basis for an in-depth contextual missiology. The well-meaning contributions of the German Missionaries is appreciated. Their influence through the spreading of Lutheranism and also in the birth of Tshivenda literature is clearly recognized. My task has not only been to see these positive contributions, but also to problematise and explore both the missionary instrumentality and the local responses that are reflected in the Tshivenda literature. Our first four chapters introduce the thesis, they cover political history of the Vhavenda which is fundamental in our understanding of their world-view and the early missionary works in Venda. Selected Tshivenda novels become the object of inquiry in the fifth chapter. The novels help us in our evaluation of Missionary Christianity. A wide variety of issues are contained in these novels which are significant in Mission work. The sixth chapter concentrates on selected Tshivenda short stories. In two of these short stories the issue of racism is highlighted. The seventh chapter looks into a few Tshivenda Poems. In two of these poems the Missionary-rejected name for God, Nwali, is heavily used. The last chapter contains the essential commentary of indigenous Tshivenda literature on Missionary Christianity as well as the implications for both global and local Missiology. / Missiology. / M.(Theology)

Thesis (DLitt)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: This dissertation looks at the reception of Gen. 1-3, one of the most controversial parts in the Hebrew Bible. How was it interpreted by the Nguni speaking communities (e.g. Xhosa, Zulu, siSwazi and siNdebele) taking into consideration their background, culture and religious belief system? The reception approach is followed in the research because of its emphasis on the role of the reader in understanding texts. Sources that are utilized are Nguni Bible translations, selected preached sermons (which the researcher attended himself), Nguni stories and folk tales and reviews undertaken among selected Nguni groups. A close-reading of the texts under discussion is undertaken in order to determine the basic content and issues of interpretation involved. The central concepts of cosmogony as contained in Gen. 1-2 are studied, as well as the story of the Garden of Eden and the concept of the “fall” in Gen. 3. The map of the Nguni language group is described and the culture and belief system of the Nguni speaking communities. Central concepts to this belief system are the worship of ancestors, marriage, circumcision, and among the Swazis the incwala (annual national feast) Legends and folk tales were used as sources for the Nguni belief system. It was determined that the Nguni speaking people worshipped one God in their traditional way, but always through their ancestors as a sign of respect. The role of the missionaries is analyzed by describing the history of the various missionary societies and their influence on the Nguni peoples. A very short discussion is devoted to preached sermons by Nguni pastors in the Seventh-day Adventist Church.Bible translations have always played a very important role among Nguni speakers (both Christians and non-believers). The need for translations using understandable contemporary terms is emphasized. This is the challenge to the Bible societies and Bible translators. Qualitative reviews were undertaken under selected Nguni speaking groups (Xhosa, Zulu, siSwati and siNdebele). Some of the results obtained from these reviews (full transcripts are included) are: (1) that there is a common understanding of the origin of the universe between the Hebrew Bible and the Nguni religious culture. (2) Serpent (Gen. 3): among the Zulus this concept is understood in terms of sexuality, but it can also be linked with the ancestors. (3) Both communities (Hebrew Bible and the Nguni) were tainted with the concept and ideology of patriarchalism. The crucial question in the research was: “what happens when a cosmogonic myth is transferred from one community to another?” In the case of Gen. 1-3 an ancient Hebrew text was transmitted to African cultures via missionaries and Bible translations. Nguni people react differently. Whereas some accept Gen. 1-3 (cosmogonies and the “fall”) as a detailed explanation of how creation and the “fall” came about, others reject it. / AFRIKAANSE OPSOMMING: Hierdie proefskrif kyk na die resepsie van Gen. 1-3, een van die mees kontroversiële dele in die Hebreeuse Bybel. Hoe word dit geïnterpreteer deur die Ngunisprekende gemeenskappe (Xhosas, Zoeloes, Swazi’s en Ndebele-groepe), met inagneming van hulle agtergrond, kultuur en stelsel van godsdienstige oortuigings? Die resepsiebenadering word in hierdie navorsing gevolg weens die klem op die rol van die leser in hoe tekste verstaan word. Die bronne wat aangewend is, is Ngunibybelvertalings, geselekteerde preke (wat die navorser self bygewoon het), Ngunistories en -volksverhale, en onderhoude wat met geselekteerde Ngunigroepe gevoer is. 'n In-dieptestudie van die betrokke tekste is onderneem ten einde die basiese inhoud en interpretasiekwessies te bepaal. Die sentrale konsep van kosmogonie, soos vervat in Gen. 1- 2, is bestudeer, asook die storie oor die Tuin van Eden en die konsep van die “sondeval” in Gen. 3. Die kaart van die Ngunitaalgroep word beskryf, asook die kultuur en geloofstelsel van die Ngunisprekende gemeenskappe. Sleutelkonsepte in hierdie geloofstelsel is die aanbidding van voorvaders, die huwelik, besnydenis, en onder die Swazi’s, die incwala (jaarlikse nasionale fees). Legendes en volksverhale is gebruik as bronne vir die Ngunigeloofstelsel. Daar is vasgestel dat die Ngunisprekende mense altyd een God aanbid het op hulle tradisionele manier, maar altyd deur voorvaders as 'n teken van respek. Die rol van die sendelinge word ontleed deur die geskiedenis van die verskeie sendinggenootskappe te beskryf, asook hulle invloed op die Ngunimense. 'n Baie kort bespreking word gewy aan preke gelewer deur Ngunipastore in die Sewendedaagse Adventistekerk.Bybelvertalings het nog altyd 'n baie belangrike rol gespeel onder Ngunisprekers (beide Christene en nie-gelowiges). Die behoefte vir vertalings wat verstaanbare, kontemporêre terme gebruik, word beklemtoon. Dít is die uitdaging wat aan die bybelgenootskappe en bybelvertalers gestel word. Kwalitatiewe onderhoude is afgelê onder geselekteerde Ngunisprekende groepe (Xhosas, Zoeloes, Swazi’s en Ndebele-groepe). Resultate wat verkry is van hierdie evaluerings (waarvan volledige transkripsies voorsien word) sluit in: (1) dat daar 'n gemeenskaplike begrip is van die oorsprong van die heelal by die Hebreeuse Bybel en die Ngunigeloofskultuur; (2) dat die konsep van die slang (Gen. 3) onder die Zoeloes in terme van seksualiteit verstaan word, maar dat dit ook met die voorvaders in verband gebring kan word; en (3) dat beide gemeenskappe (Hebreeuse Bybel en die Nguni) tekens dra van die konsep en ideologie van patriargisme. Die kernvraag in die navorsing was: “Wat gebeur wanneer ’n kosmogoniese mite oorgedra word van een gemeenskap na 'n ander?”. In die geval van Gen. 1-3 is 'n ou Hebreeuse teks oorgedra na Afrikakulture via sendelinge en bybelvertalings. Ngunimense reageer verskillend. Waar sommige Gen. 1-3 aanvaar (kosmogonieë en die “sondeval”) as 'n gedetailleerde verduideliking van hoe die skepping en die “sondeval” plaasgevind het, word dit deur ander verwerp.

Ce travail s'attache à mettre en lumière les liens inévitables entre une architecture exprimant un message universel et les terroirs culturels au milieu desquels elle s'édifie. Prenant le cas jugé exemplaire de la mission catholique à Taiwan, du milieu du XIXe siècle à nos jours, l'analyse des archives missionnaires, ainsi que l'étude de quelques monuments emblématiques, montrent les modalités de l'adaptation chrétienne à un contexte multiculturel insulaire en mutation rapide. La résistance et la malléabilité propres de l'art architectural permettent une étude originale et détaillée de ce va-et-vient constant entre la perception évolutive par les missionnaires du terroir formosan, et la réception, elle-même évolutive, du message chrétien par cette société particulière. En plusieurs étapes, cette recherche plonge au cœur de l'œuvre des Missions Etrangères de Paris dans le diocèse de Hualien, durant les années cinquante et soixante, ancrant les idées directrices de cette thèse dans la réalité d'un terrain suffisamment circonscrit pour en donner une image exhaustive. Le but poursuivi est de montrer comment un bâtiment dédié au culte peut être un objet pertinent, pour la compréhension des rapports entre les cultures et des dynamiques de la mondialisation actuelle. / This study aims at bringing to light the links that are bound to exist between an architecture expressing a universal message and the cultural landscapes where the architecture is built. With the exemplary case of the Catholic mission in Taiwan, from the mid nineteenth century to today, the analysis of the missionary archives, combined with research on several emblematic buildings, will show the modality of the Christian adaptation to this multicultural background of an island undergoing rapid change. The resilience and the malleability specific to the architectural art provide for an original and detailed study of this constant toing and froing between the evolutive perception by the missionaries of the Formosan landscape, and the reception, itself evolutive, by this particular society of the Christian message. Gradually, this thesis immerses itself in the heart of the work of the Paris Foreign Mission Society, in the diocese of Hualien, during the nineteen fifties and sixties, grounding the major concepts in the reality of a field limited enough to make it possible to provide an exhaustive image. The aim is to prove how a place of worship can be relevant for a better understanding of cultural exchanges and the momentum of the current globalization process.

This thesis is about the social, political, and economic interactions that took place in and around the Universities’ Mission to Central Africa (UMCA) in two very different regions: north-eastern Tanzania and Zanzibar. The mission was for much of the period a space in which people could – often inventively – make a living through education, employment, and patronage. Indeed, particularly in the period preceding British colonial rule, most Christians were mission employees (usually teachers) and their families. Being Christian was, in one sense, a livelihood. In this era before the British altered the political economy, education had only limited appeal, while the teaching profession was not highly esteemed by Africans, although it offered some teachers the security and status of a regular income. From the 1860s to the 1910s, the UMCA did not offer clear trajectories for most of the Africans interacting with it in search of a better life. Markers of coastal sophistication, such as clothing or Swahili fluency, had greater social currency, while the coast remained a prime source of paid employment, often preferable to conditions offered by the mission. By the end of the period, Christians were at a social and economic advantage by virtue of their access to formal institutional education. This was a major shift and schooling became an obvious trajectory for future employment and economic mobility. Converts, many of whom came from marginal social backgrounds, sought to overcome a heritage of exploitative social relations and to redraw the field for the negotiation of dependency to their advantage. However, as this thesis shows, the mission also contributed to new sets of exploitative social relations in a hierarchy of work and education.

This dissertation examines how news and information circulated among select colonies in the British and French Caribbean during a series of military conflicts from 1763 to 1804, including the American War of Independence (1775-1783), French Revolutionary Wars (1792-1802), and the Haitian Revolution (1791-1804). The colonies included in this study are Barbados, Jamaica, Guadeloupe, Martinique, and Saint-Domingue. This dissertation argues that the sociopolitical upheaval experienced by colonial residents during these military conflicts led to an increased desire for news that was satiated by the development and improvement of many processes of collecting and distributing information. This dissertation looks at some of these processes, the ways in which select social groups both influenced and were affected by them, and why such phenomena occurred in the greater context of the 18th and early 19th century Caribbean at large. In terms of the types of processes, it examines various kinds of print culture, such as colonial newspapers, books, and almanacs, as well as correspondence records among different social groups. In terms of which groups are studied, these include printers, postal service workers, colonial and naval officials, and Catholic missionaries. The dissertation is divided into five chapters, the first of which provides insight into the operation of the mail service established in the aforementioned colonies, and the ways in which the Atlantic Revolutions impacted their service in terms of the different historical actors responsible for collecting and distributing correspondences. Chapter two looks at select British and French colonial printers, their print shops, and the book trade in the Caribbean isles during the 18th century. Chapter three delves into the colonial newspapers and compares the differences and similarities among government-sanctioned newspapers vis-à-vis independently produced papers. It uses the case of the Haitian Revolution to track how news of the slave insurrection was disseminated or constricted in the weeks immediately following the night of 22 August 1791. Chapter four examines the colonial almanac as a means of connecting colonial residents with people across the wider Atlantic World. It also surveys the development of these pocketbooks from mere astrological calendars to essential items that owners customized and frequently carried on their person, given the swathes of information they featured after the American War of Independence. The final chapter looks at the daily operations of Capuchin and Dominican missionaries in Martinique and Guadeloupe at the end of the 18th century and how they maintained their communications within the islands and with the heads of their Catholic orders in France, as well as in Rome. Overall, this project aims to fill in some of the gaps in the literature regarding how select British and French colonial residents received and dispatched information, and the effect this had in their respective Caribbean islands. It also sheds light on some of the ways that slaves were incorporated into the mechanisms by which information was collected and distributed, such as their encounters with printers, employment as couriers, and use as messengers to relay documents between colonial officials. In doing so, it hopes to encourage future discussion regarding how information moved in the British and French Caribbean amid periods of revolution and military conflict, how and why these processes changed, and the impact this had on print culture and mail systems in the post-revolutionary period of the 19th century.