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Art S.5 Holiday Work Project Work
ART S.5 HOLIDAY WORK PROJECT WORK Make a study of the landscape around your home. S5 CRE 3 HW DR. JOHANN LUDWIG KRAPF Johann Ludwig Krapf (1810 - 1881) was a German missionary in East Africa, as well as an explorer, linguist, and traveler. Krapf played an important role in exploring East Africa with Johannes Rebmann. They were the first Europeans to see Mount Kenya and Kilimanjaro. Krapf also played a key role in exploring the East African coastline. EARLY LIFE Krapf was born into a Lutheran family of farmers in southwest Germany. From his school days onward he developed his gift for languages. He initially studied Latin, Greek, French and Italian. More languages were to follow throughout his life. After finishing school he joined the Base! Mission Seminary at age 17 but discontinued his studies as he had doubts about his missionary vocation. He read theology and graduated in 1834. While working as an assistant village pastor, he met a Basel missionary who encouraged him to resume his missionary vocation. In 1836 he was invited by the Anglican Church Missionary Society (CMS) to join their work in Ethiopia. Basel Mission seconded him to the Anglicans and from 1837- 1842 he worked in this ancient Christian land. Krapf later left Ethiopia and centered his interest on the Oromo - the Galla, people of southern Ethiopia who then were largely traditional believers. He learned their language and started translating parts of the New Testament into it. While 1842 saw Krapf receive a doctorate from Tubingen University for his research into the Ethiopian languages, it also witnessed the expulsion of all Western missionaries from Ethiopia, which ended his work there. -
Biblical Translations of Early Missionaries in East and Central Africa. I. Translations Into Swahili
ASIAN AND AFRICAN STUDIES, 15, 2006, 1, 80-89 BIBLICAL TRANSLATIONS OF EARLY MISSIONARIES IN EAST AND CENTRAL AFRICA. I. TRANSLATIONS INTO SWAHILI Viera Pawlikov A-V ilhanov A Institute of Oriental Studies, Slovak Academy of Sciences, Klemensova 19, 813 64 Bratislava, Slovakia e-mail: [email protected] Johann Ludwig Krapf, a German Lutheran in the service of the Anglican Church Missionary Society, was not only the first modem missionary in East Africa, he was a pioneer in the linguistic field and biblical translation work especially with regard to Swahili. A little later Bishop Edward Steere in Zanzibar translated into Swahili and published the New Testament and in 1891 the entire Bible. The pioneering linguistics of early missionaries, Ludwig Krapf, Bishop Steere and Father Sacleux set a high standard for a succession of Swahili experts and Steere’s Swahili Bible provided a basis for Biblical translations into other East African vernaculars. Key words: East and Central Africa, early Christian missionaries, Swahili, Bible translations. The first modem missionary who pioneered missionary work in East and Central Africa was Johann Ludwig Krapf, a German Lutheran from Württem berg, educated in Basel, who arrived in East Africa on 7 January 1844 in the service of the Anglican Church Missionary Society.1 Krapf joined the CMS to participate in new Protestant mission initiatives in Christian Ethiopia2 and he started his missionary career in the Tigré province in 1837. Unable to work there, he went instead to the Shoa kingdom where in 1839 he and his co-work ers were warmly received by the king, Sahle Selassie, only to be expelled in 1842 for political reasons. -
Amid Cultural Relativism and Human Rights Universalism. the Case of Fgm/C: a Cultural Practice and a Human Rights Violation
AMID CULTURAL RELATIVISM AND HUMAN RIGHTS UNIVERSALISM. THE CASE OF FGM/C: A CULTURAL PRACTICE AND A HUMAN RIGHTS VIOLATION. Spina Aleksandra Snr 2001765 Anr 277328 July 2017 Amid cultural relativism and human rights universalism. The case of FGM/C: A cultural practice and a human rights violation. To defend in front of Supervisor Dr. A.K. Meijknecht Second Reader Dr. N.M.C. Jägers On 22 July 2017 At 13:00 LL.M. International and European Law Faculty of Law Tilburg University The Netherlands Acknowledgments Table of Contents List of Acronyms Chapter I. Introduction 1-5 1.1. Introduction. 1 1.2. Structure. 4 1.3. Methodology. 5 Chapter II. Terminology 6-13 2.1. Introduction. 6 2.2. Definition. 6 2.3. Types of FGM/C 8 2.4. Elements. 9 2.5. Conclusions. 12 Chapter III. Theoretical Challenges 14-29 3.1. Introduction. 14 3.2. Human rights and Human Rights Universalism. 15 3.3. Cultural rights and Cultural Relativism. 1 6 3.4. Historical perspective. 19 3.5. FGM/C in the context of Religious Relativism. 25 3.6. Conclusions. 28 Chapter IV. Universalism in practice: the International Legal Framework 3 0 - 4 0 4.1. Introduction. 30 4.2. International Legal Framework. 30 4.3. Convention on the Elimination of All Forms of Discrimination against Women. 31 4.4. The UN Declaration on the Elimination of Violence against Women. 33 4.5. The Convention on the Rights of the Children. 33 4.6. The African Charter on Human and Peoples’ rights. 34 4.7. Maputo Protocol. -
Challenges of Ministering to the Youth:A Case Study of Presbyterian
UNIVERSITY OF NAIROBI FACULTY OF ARTS DEPARTMENT OF PHILOSOPHY AND RELIGIOUS STUDIES CHALLENGES OF MINISTERING TO THE YOUTH: A Case Study of Presbyterian Church of East Africa Langata Parish, Nairobi County BY MWANGI CHARLES MAINA A Research Project report Submitted in Partial fulfillment of the requirements for the award of a Master of Arts Degree in Religious Studies of the University of Nairobi AUGUST 2015 i Declaration I declare that this research project report is my original work and has not been submitted to any other University. _________________________ _______________________ CHARLES MAINA MWANGI DATE REG NO C50/68629/2013 This research project has been submitted for examination with our approval as University supervisors: _________________________ _______________________ PROF: N. W. NDUNG’U DATE Department of Philosophy and Religious Studies _________________________ _______________________ DR. P. M. MUMO DATE Department of Philosophy and Religious Studies i Dedication To my lovely wife , children and parents for their support and encouragement. ii Acknowledgements Many people and institutions have contributed in different ways in helping me complete this work. I may not be able to mention all of them but only a few in representations of others. I would like to express my gratitude to my supervisors Prof. N.W. Ndung’u and Dr. P. M. Mumo for their counsel, wisdom, guidance, commitment and constructive criticism that enabled me to become better in my research and reporting. They have mentored me to grow academically. Particular thanks to Prof. D .Waruta who encouraged me to follow my passion and Prof. Father Wachege who encouraged me to enhance my academic potentials. -
African Missionary Heroes and Heroines
H * K 81632 C-JkV tN *.i v^, N KNOX COLLEGE TORONTO .. J. Six Lectures Given Before the College of Missions, Indianapolis, Indiana AFRICAN MISSIONARY HEROES AND HEROINES CAVIM KNOX COLLEGE TORONTO 81632. THE MACMILLAN COMPANY NEW YORK BOSTON CHICAGO DALLAS ATLANTA SAN FRANCISCO MACMILLAN & CO., LIMITED LONDON BOMBAY CALCUTTA MELBOURNE THE MACMILLAN CO. OF CANADA, LTD. TORONTO DUTY to God, and to our Fellow-men was the Rule of Life of David Livingstone a /eer written by Dr. Livingstone on September gth, 1857 to Miss MacGregor (daughter of General MacGregor). AFRICAN MISSIONARY HEROES AND HEROINES BY H. K. W. KUMM AUTHOR OF "FROM HAUSALAND TO EGYPT," "THE LANDS OF ETHIOPIA," "TRIBES OF THE NILE VALLEY," "THE NATIONAL ECONOMY OF NUBIA," "THE SUDAN" gorfe THE MACMILLAN COMPANY 1917 AH rights reserved COPYRIGHT, 1917, BY THE MACMILLAN COMPANY Set up and electrotyped Published, November, 1917 PREFACE Were it but possible in the time and space that can be given to this book to write of Stanley and Lavigerie the cardinal, of Gordon and Rhodesia Rhodes, of Bishop Hall and Hannington, of Thornton, Pilkington, and Andrew Murray, of Mary Kingsley, Mungo Park, and Samuel Baker, of Rebman, Schoen and Klein, of Barth and Nachtigal, of Denham, Junker, Overweg and Vogel, of Browne, and Speke, and Grant, and van der Decken, of Gordon Gumming, Arnot, Emin Pasha, of Madame Tinney, Schweinfurth and Selous, of Bishop Gobat and his Pilgrim Street to Abyssinia, of church-fathers, Cyril, Cyprian, and Athanasius, of Clement, Origen and Tertullian, and of the greatest of them St. -
The Agĩkũyũ, the Bible and Colonial Constructs: Towards an Ordinary African Readers‟ Hermeneutics
CORE Metadata, citation and similar papers at core.ac.uk Provided by University of Birmingham Research Archive, E-theses Repository THE AGĨKŨYŨ, THE BIBLE AND COLONIAL CONSTRUCTS: TOWARDS AN ORDINARY AFRICAN READERS‟ HERMENEUTICS. by JOHNSON KĨRIAKŨ KĨNYUA A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion College of Arts and Law The University of Birmingham February 2010 . [1] ABSTRACT THE AGĨKŨYŨ, THE BIBLE AND COLONIAL CONSTRUCTS: TOWARDS AN ORDINARY AFRICAN READERS‟ HERMENEUTICS. By Johnson Kĩriakũ Kĩnyua February 2010 (346 Pages) Recognising the paradigm shift in African biblical studies where the image of a “decontextualized and non-ideological” scientific Bible reader is slowly being replaced with one of a “contextualized and ideological” reader, this research seeks to explore and understand the role of the “ordinary readers” in the development of biblical interpretation in colonial Kenya. It seeks to understand whether the semi- illiterate and illiterate can engage the Bible as capable hermeneuts. The study uses postcolonial criticism to recover and reconstruct the historical encounters of the Agĩkũyũ with the Bible. It reveals that ordinary African readers actively and creatively engaged biblical texts in the moment of colonial transformation using several reading strategies and reading resources. Despite the colonial hegemonic positioning, these Africans hybridised readings from the Bible through retrieval and incorporation of the defunct pre-colonial past; creating interstices that became sites for assimilation, questioning and resistance. The study proposes an African hermeneutic theory that accepts both scholarly readers and the ordinary readers with respect to biblical interpretation as constitutive of a community of readers positioned in a particular sociocultural milieu. -
A Study of the Evolution and Growth of Public Relations Practice in Kenya
International Journal of Sciences: Basic and Applied Research (IJSBAR) ISSN 2307-4531 (Print & Online) http://gssrr.org/index.php?journal=JournalOfBasicAndApplied --------------------------------------------------------------------------------------------------------------------------- A Study of the Evolution and Growth of Public Relations Practice in Kenya Michael Ngonyoa*, Caroline Oywerb aDepartment of Corporate Communication,Jomo Kenyatta University of Agriculture and Technology (JKUAT), P o box 62000 Nairobi 00 200 Kenya. bDepartment of Production, Jomo Kenyatta University of Agriculture and Technology (JKUAT), P.o box Nairobi 00200 Kenya. aEmail: [email protected] bEmail: [email protected] Abstract Public Relations (PR), a relatively new and emerging discipline in most developing nations, dates back to human civilization. In Kenya, the practice’s evolution is associated with Country’s communities’ cultural practices and traditions even though they practiced it unconsciously. They used traditional methods for social interaction, dialoguing and solving problems through mediators who were people of influence, repute and integrity in society. These practices enhanced mutual understanding, integration and cohesion. They learnt and honed their PR through the process of socialization. Such skills were passed on from generations to generations as the first inhabitants of the present-day Kenya were hunters – gatherers. The arrival of the Arab merchants in 2000 BC to the East African region, later the Christian Missionaries, and the actual colonization by the British, gave the communities interaction a different approach and led to the modernization of the practice of PR as it is known today. This study aimed at understanding the evolution and growth of public relations in Kenya. A telephone and in-depth face-to-face interviews were made to interview the 10 purposively selected retired practitioners who served during the Country’s transition to independence from the colonial rule. -
Aethiopica 16 (2013) International Journal of Ethiopian and Eritrean Studies
Aethiopica 16 (2013) International Journal of Ethiopian and Eritrean Studies ________________________________________________________________ SENAI W. ANDEMARIAM, College of Arts and Social Sciences, Eritrea Article Who should take the Credit for the Bible Translation Works carried out in Eritrea? Aethiopica 16 (2013), 102߃129 ISSN: 2194߃4024 ________________________________________________________________ Edited in the Asien-Afrika-Institut Hiob Ludolf Zentrum fÛr £thiopistik der UniversitÃt Hamburg Abteilung fÛr Afrikanistik und £thiopistik by Alessandro Bausi in cooperation with Bairu Tafla, Ulrich BraukÃmper, Ludwig Gerhardt, Hilke Meyer-Bahlburg and Siegbert Uhlig Who should take the Credit for the Bible Translation Works carried out in Eritrea? SENAI W. ANDEMARIAM, College of Arts and Social Sciences, Eritrea The success with scriptural works in Eritrea in general Well documented are the remarkable literary and scriptural achievements car- ried out by the Swedish Evangelical Mission (SEM) in Eritrea1 through the for- eign and native workers it engaged for more than a century, i.e., from the early 1880s until the late 1980s). Enno Littmann (1875߃1956)2 testifies to this feat as: From the merely scholarly standpoint the work of the missionaries in studying these languages (i.e., TigriÐa, TigrÊ, Kunama, Galla and Suaheli) and creating written literatures where formerly there were none, is of the greatest value and importance.3 and Edward Ullendorff as: No praise can be too high for the scholarly work accomplished by the Swedish missionaries in Eritrea.4 Most notable of these achievements is the assignment of translating the Bible into native languages as part of the vision of the SEM.5 Many hurdles, internal 1 In their interesting work Notizie storiche e varie sulla Missione Evangelica Svedese dell߈ Eritrea (1866߃1916), for instance, J. -
Disentangling Ethnicity in East Africa, Ca. 1 – 2010 CE: Past Communities in Present Practices
Disentangling Ethnicity in East Africa, ca. 1 – 2010 CE: Past Communities in Present Practices Daren Ellsworth Ray Mesa, AZ Master of Arts, University of Virginia, 2008 Bachelor of Arts, Brigham Young University, 2006 A Dissertation presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Doctor of Philosophy Department of History University of Virginia May 2014 Joseph C. Miller John E. Mason Roquinaldo Ferreira Adria LaViolette ii Dedication For my wife Patience, Subira kuvuta heri iii Acknowledgements I have received funding, counsel, and encouragement from many organizations and individuals as I researched and composed this dissertation. Monetary support for most of my research in Kenya came from the Social Science Research Council as a Dissertation Proposal Development Fellow in 2008 and from the United States Department of Education as a Fulbright-Hays Dissertation Research Aboard Fellow from November 2009 to October 2010. A grant from the John Anson Kittredge Fund supported my research and writing in 2011-2012. The Corcoran Department of History at the University of Virginia awarded me several grants to present research at conferences and improve my language skills, a Research Travel Grant in May 2011, and a Dissertation Completion Fellowship in 2012-2013. I also benefitted from the workshops on “Muslim Modernities” sponsored by the Social Science Research Council and led by Bruce Lawrence and Charles Kurzman in May 2008, September 2008, and April 2013. The workshop provided opportunities to discuss my research with other early career scholars from several disciplines and institutions which enriched my scholarship and provided professional contacts for future collaborations. -
FULL ISSUE (48 Pp., 2.3 MB PDF)
Vol. 18, No.4 nternatlona• October 1994 etln• Can Historians Learn front History? goodmanyyearsago the GermanmissiologistJohannes the service of American national identity. Or to undertake mis A Rommerskirchen, O.M.I., raised the question, Can mis sion studies without due attention to the two-way cross-cultural sionaries learn from history? The major article of this issue, interchange that accompanied American endeavors. "From Missions to Mission to Beyond Missions," by Dana L. In any case, the contemporary cadre of historians of nine Robert, can be viewed as an answer to another question: Can teenth- and twentieth-century American Protestant missions historians learn from history?-in this case, the history of Ameri includes women, blacks, Europeans, and Third World scholars, can Protestant missions. with the latter writing from their viewpoint as recipients of Sophisticated observers of human affairs no longer accept mission. It is a whole new world, with lessons for us all! anyone's research-whether in science or history or religion without asking about the author's presuppositions. "Objective" scholarship is understood nowadays as a concept that must be carefully qualified. On Page Robert's probing essaybegins by noting the ecumenical bias of mission historian R. Pierce Beaver, which led him, thirty years 146 From Missions to Mission to Beyond Missions: ago, to project a vision for mission-in-unity, while he underval The Historiography of American Protestant ued the evangelical legions that were already well on the way to Foreign Missions Since World War II numerical if not qualitative leadership in the cause of Christian Dana L. Robert overseas ministries. -
The Legacy of Johann Ludwig Krapf M
15. [awad bin Sabat later reverted to Islam and provided "insider" of many such to convince the Committee at home, by slow degrees, information on Christianity, in his book An Answer to Christians, of the need for organized medical missions." Masih is still a subject which was used by some of the disputing Muslim opponents of worthy of study in 1999, the bicentenary of the CMS. Masih (Powell, Muslims and Missionaries, pp. 114 and 116). 23. Missionary Papers, no. 62 (Midsummer 1831). 16. After the death of Martyn, Corrie wrote to Simeon in Cambridge on 24. Laird discusses the complicated question of the validity (or other June 23, 1813, "Could he look from Heaven and see the Abdool wise) of Lutheran orders in Anglican eyes (Bishop Heber, pp. 27-28). Messee'h,with the translated NewTestamentin his hand, preaching 25. Heber's journal for January 12, 1825,cited in Laird, Bishop Heber, pp. to the listening throng, ... it would add fresh delight to his holy soul" 246--47. (Corrie and Corrie, DanielCorrie, p. 250). 26. G. E. Corrie and H. Corrie cited a witness, "Nothing could equal the 17. For Daniel Corrie (1777-1837) see also Angus D. 1.J. Macnaughton, joy of Mr. Corrie: he appeared as if he could just then adopt the DanielCorrie, His Familyand Friends (London: Johnson, 1969). language of Simeon of old" (Daniel Corrie, p. 383). 18. George Elwes Corrie (1793-1885) was Norrisian Professor of Divin 27. For further fascinating details of the eventual setting up of a perma ity in the University of Cambridge, 1838-55, vice-chancellor, 1850 nent mission at Lucknow after the 1857 uprisings, see Powell, 51, and master of Jesus College, Cambridge, 1849-85. -
“The White Man's Burden”
ChApter one “The White Man’s Burden” Football and Empire, 1860s–1919 Modern SportS start with European imperial expansion in the last two centuries. The agents of that imperialism played sports among them- selves, but also saw sport as a tool of civilization. For example, British soldiers, sailors, traders, and government employees enjoyed football for their own entertainment, but they also saw it as pivotal in the European “civilizing mission” in Africa. Building on their experiences with youth and urban workers in industrial Britain, teachers and missionaries used this inexpen- sive, easy-to-learn fun to satisfy “the white man’s burden.” This expression, taken from Rudyard Kipling’s famous formulation, meant teaching African converts and colonial subjects about the virtues of Christianity, capitalist commerce, and Western civilization. In this opening chapter, I intend to show how the game of football arrived in Africa in the late nineteenth century through the major port cities and then began to spread into the interior by the 1920s by means of newly laid railway lines, Western-style schools run mainly by missionaries, and the colonial armed forces. Africans, of course, had their own sports, but these activities were little esteemed by their new imperial masters. Sports such as wrestling, martial arts, footraces, canoe racing, and competitive dancing offer compelling evidence of how agrarian African societies embraced Sportgeist—the spirit of sport.1 As the historians William Baker and Tony Mangan explain: “Through- out pre-colonial Africa . dances and games were long performed with a seriousness akin to sport in modern industrial societies, and for purposes not altogether different: the striving for status, the assertion of identity, the 1 2 ChApter one maintenance of power in one form or another, and the indoctrination of youth into the culture of their elders.”2 Indigenous sports were spectacles of fitness and physical prowess, technical and tactical expertise.