DOCSLIB.ORG

An Anthropological Study of Healing Practices in African Initiated Churches with Specific Reference to a Zionist Christian Church in Marabastad

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
An Anthropological Study of Healing Practices in African Initiated Churches with Specific Reference to a Zionist Christian Church in Marabastad AN ANTHROPOLOGICAL STUDY OF HEALING PRACTICES IN AFRICAN INITIATED CHURCHES WITH SPECIFIC REFERENCE TO A ZIONIST CHRISTIAN CHURCH IN MARABASTAD by JACQUELINE MARTHA FRANCISCA (JACKEY) WOUTERS submitted in accordance with the requirements for the degree of MASTER OF ARTS in the subject ANTHROPOLOGY at the UNIVERSITY OF SOUTH AFRICA Supervisor: Professor CJ Van Vuuren September 2014 Student number: 0900-207-3 I declare that AN ANTHROPOLOGICAL STUDY OF HEALING PRACTICES IN AFRICAN INITIATED CHURCHES WITH SPECIFIC REFERENCE TO A ZIONIST CHRISTIAN CHURCH IN MARABASTAD is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. I further declare that I have not previously submitted this work, or part of it, for examination at Unisa for another qualification or at any other higher education institution. …………….. …………….. SIGNATURE DATE i I dedicate this study to my parents and sister, Jack, Martha and Irma Wouters, who have always been there for me. ii ACKNOWLEDGEMENTS I would like to respectfully and deeply thank the members of the Zion Christian Church for allowing me into their sacred environment and for opening up a whole new world to me. This exhilarating experience enabled remarkable personal growth. They helped me understand how the Zion Christian Church contributed towards people’s quest for absolute health, which in an African context encompasses physical, social, spiritual and secular levels. Their assistance and that of my interpreters was pivotal in compiling this study that aims to enlighten readers on the workings of the church’s successful healing ministry from an anthropological perspective. I want to acknowledge the assistance of my supervisor Professor Chris van Vuuren for his invaluable guidance and support over the years and the University of South Africa who subsidised my tuition fees and granted me research leave. I would also like to thank my collegues, many of them friends, who have guided and assisted me emotionally and intellectually throughout this academic process. Last, but by no means least, I would like to express gratitude to my family and friends who each assisted me in their own unique way, for their belief in me and for their unwavering support. iii ABSTRACT This study encompasses an anthropological investigation of healing practices in the Zion Christian Church with reference to the Marabastad congregation in Pretoria (Tshwane), South Africa. The Zion Christian Church functions as an extremely successful healing ministry, and can thus be characterised as a spirit-type African Initiated Church, a type known to attract members through healing activities. The concepts of ill-health, health, healing and curing are crucial to understanding the church’s role, as all activities at the Zion Christian Church revolve around the attainment of absolute health. The embedded nature of healing in the church is explored through an analysis of the spatial and material aspects of the church’s healing practices, including codes of conduct, roles of participants, religious services, and intangible and tangible instruments of healing. The study is further contextualised against the broader history of the emergence and growth of African Initiated Churches from the late 19th century onwards. KEYWORDS AND PHRASES African Initiated Churches, Zion Christian Church (ZCC), history of the ZCC, health in an anthropological perspective, healing activities, ZCC services, preachers (baruti), prophets (baprôfeta), instruments of healing, notions of causes of illness. iv LIST OF ABBREVIATIONS AFM: Apostolic Faith Mission AIC: African Initiated Church AME: African Methodist Episcopal Church CCAC in Zion: Christian Catholic Apostolic Church in Zion CCAHS in Zion: Christian Catholic Apostolic Holy Spirit Church in Zion ZAC: Zion Apostolic Church ZAFM: Zion Apostolic Faith Mission ZCC: Zion Christian Church v GLOSSARY AmaZiyoni: This is a Sotho word for Zionists. Ba kalafo: A Pedi concept of the congregation of the Zionist Christian Church of Joseph Lekganyane as a “people of healing”. Badimo: The Pedi word for ancestor spirits. Baprôfeta: The Pedi word for prophets. Baruti: The plural form of moruti (priest). See moruti for more information. Basione: The Tshidi in the former Mafekening district use this word when they refer to Zionists. Bonkedi: (Also referred to as nkedi) A Zion Christian Church dance formation for males only. The participants in this dance are characterised by Scottish-looking attire and are mostly younger men who perform in smaller groups than those groups characteristic to the mokhukhu formation. Dihlare: A Sotho name for the medicines of a tradional healthcare practitioner. Dikereke tša molau: This is a Sotho phrase that refers to Churches of the law (Ethiopian-type African Initiated Churches). Dikereke tša Moya: This is a Sotho phrase that refers to Churches of the Spirit (Zionist-type African Initiated Churches). Dikidišwa: The Pedi word for taboo. Dingaka: A Pedi name for a tradional healthcare practitioner known as a diviner. Ditaelo: The direct translation of the Pedi word ditaelo is commandments. Within the Zion Christian Church context the word refers to the prescriptions a person receives from a prophet during a prophesying session. The prophet receives prescriptions from the Holy Spirit and sometimes from ancestor spirits. Most members use the terms “prescriptions” and sometimes “instructions” as a direct translation of ditaelo. Dithutô: The Northern Sotho word referring to the sharing of teachings or lessons. Ditšhila: The Pedi word for dirt, but it implies ritual impurity (Mönnig 1983: 66). vi Fiša: A Sotho word referring to a state of hotness or heat. Go aramela: Prophets use this Sotho word to refer to the process of preparing stones for prescription/ditaelo purposes. House of the kgôši: This is a guesthouse at Moria, which is used to accommodate kings and other royalty, chiefs, high government officials and sometimes white guests. Igqira: A Xhosa word referring to a tradional healthcare practitioner known as a diviner. Impundulu: A Xhosa name for the lightning bird known to assist witches in their evil deeds and therefore referred to in anthropology as a familiar. Inkatha: Inkatha refers to a political party in South Africa, the Inkatha Freedom Party, and is also a Zulu word referring to a sturdily woven, circular-shaped grass coil used to carry heavy objects on the head. Inyanga (plural: izinyangas): A Zulu name for a tradional healthcare practitioner known as an herbalist. Isangoma: This is one of the names Xhosa-speakers and Zulu-speakers use to refer to a tradional healthcare practitioner known as a diviner. Isifo: Traditionally in Zulu this word covered the three concepts of bodily illness, misfortune, and vulnerability to illness and misfortune. Ixhwele: A Xhosa name referring to a tradional healthcare practitioner known as an herbalist. Kalafo: The Pedi word for magical ritual cleansing. Kgomo: A Pedi word referring to a head of cattle or great ox. Kgôrô: This Northern Sotho word is sometimes used to refer to the sebêšô (see explanation further down). It is also sometimes used to refer to a Zion Christian Church court or meeting place. Occasionally members of the Zion Christina Church use the Afrikaans word kraal to refer to the kgôrô or sebêšô. Kgôši: The Northern Sotho word for king. Kgoši ya Masione: The Pedi phrase meaning “King of the Zionists”. vii Kgothatšô: The Northern Sotho term meaning “to comfort”, a term used to refer to the kind of homilies that are delivered in the Zion Christian Church. Khutane: The Northern Sotho word for “hidden”. In a Zion Christian Church context it refers to the little blue cloth that is usually placed between the black and green cloth on which the church’s badge is attached. MaKereke oMweya: A Shona phrase that translates as Churches of the Spirit Makgoma: A Pedi term meaning an illness resulting from contact with a ritually polluted/impure person. Makgoma is derived from the word go kgoma, which means to touch. Manyanyatha: The characteristic white boots of men who participate in the mokhukhu are known as manyanyatha (Sotho term). Mệệtse a thapệlộ: In Northern Sotho this phrase refers to water from a natural source such as a fountain that is blessed by prayer. Metswalle: The direct translation of the Pedi word metswalle is relatives. Modimo: Sotho- (including the Pedi-speakers) and Tswana-speakers refer to God as Modimo. Mogau: Mogau is the Northern Sotho name of the blessed pieces of paper used in healing activities. It can therefore be described as an instrument of healing. Mogau can be translated as “mercy”. Mokhukhu (The plural of mokhukhu is mekhukhu): This word is a Pedi homonym of the word “shack” and originated during the time when Edward Lekganyane seceded from his brother Joseph’s Zion Christian Church (Anderson 2000: 173). The term mokhukhu refers to the characteristic church dance performed by male members. This male formation is well known for their extremely powerful rhythmic dancing and singing activities. Most male members, at one time or another, participate in the mokhukhu. All participants are characterised by their distinctive khaki uniforms, white boots and black caps to which the church emblem is attached. Molato: The Northern Sotho word implying a very big mistake. Mopedi: A Pedi word for porcupine, traditionally perceived to be their totem animal. viii Moruti: The direct translation of the Northern Sotho word moruti is preacher. In the Zion Christian Church ZCC Messenger, a copy of the homily that Bishop Lekganyane (2001:6–8) presented at the September gathering at Zion City Moria a moruti is referred to as a priest. During my research fieldwork members, irrelevant of the language in which they conversed, usually referred to a moruti as a moruti and seldom used the term priest. Motho ke motho ka batho: A proverb used by the Laka of Mapela specifying that “an individual is only a person through other people”.
Load more

Recommended publications
  • The Case of the Christian Catholic Apostolic Church in Zion
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Apollo Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion The example of Christian Zionism in South Africa seems to perfectly illustrate the scholarly vogue for portraying Christianity in Africa as an eminently ‘translatable’ religion. Zionism – not to be confused with the Jewish movement focused on the state of Israel – is the largest popular Christian movement in modern Southern Africa, to which millions in South Africa, Swaziland, Lesotho, Mozambique, Botswana, Zimbabwe and Zimbabwe belong; by the 1960s, 21% of Southern Africans were Zionist.1 However, with now over three thousand active Zionist churches in the Southern African region, there is no single Zionist organization. The biggest is the Zion Christian Church in northern South Africa, with six million members, while the vast majority of Zionist churches have between fifty and two hundred members.2 Adherents of this diffuse, decentralized movement have historically been drawn from South Africa’s working-classes; today, Zionists are still perceived as representative of the rank of minimally educated, economically marginalized black South Africans. And although thus vastly diverse, a unifying feature of Zionists across this region is their emphasis on health and healing. Almost uniformly, a Zionist service centers on a healing event during which congregation members receive prayer from a ‘prophet’ for a physical, emotional or psychological ailment. Some churches still eschew both Western and African medicine in favor of exclusive reliance upon prayer.3 Both scholarship and popular perception have largely understood Zionism as a uniquely Southern African phenomenon, entirely indigenous to the region.
    [Show full text]
  • 11 a MORULA TREE BETWEEN TWO FIELDS. 11 the Commentary of Selected Tsonga Writers on Missionary Christianity
    11 A MORULA TREE BETWEEN TWO FIELDS. 11 The Commentary of Selected Tsonga Writers On Missionary Christianity By SAMUEL TINYIKO MALULEKE Submitted in accordance with the requirements for the Degree of DOCTOR OF THEOLOGY in the subject MISSIOLOGY at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF J.N.J. KRITZINGER June 1995 Student Number: 567-423-9 I declare that "A Morula Tree Between Two Fields." The Commentary of Selected Tsonga Writers On Missionary Christianity is my own work and all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. SIGNATURE (S.T. Maluleke) DATE Centre for Science and Development: Acknowledgement The financial assistance of the Centre for Science Development towards this research is hereby acknowledged. Opinions expressed in this thesis and conclusions arrived at, are those of the author and are not necessarily to be attributed to the Centre for Science and Developemt. TABLE OF CONTENTS SUMMARY .......... vii PREFACE AND ACKNOWLEDGEMENTS viii CHAPTER 1 . I MISSIONARY INTERVENTION AMONGST THE VATSONGA - AN INTRODUCTION I I.I Statement and Outline ........... I 1.2 Black Theology of Liberation as a Framework . 4 1.3 The beginnings of the SMSA - A brief history 6 1.3 .1 Swiss Background . 6 1.3.2 The Lesotho Connection . 8 1.3.3 Pedi, Venda Chiefdoms and other Missionary Societies I2 1.3 .4 Joao Albasini . 16 1.3. 5 The Basotho Evangelists Initiate work at Spelonken 19 1.4 The ideological and historiographical problematic ..... 20 1.4.1 An Indigenous Commentary ......... 26 I.4.2 The abiding impact of missionary intervention 29 I.4.3 Can an Indigenous Commentary be Constructed? 34 1.5 Sources 38 I.5.1.
    [Show full text]
  • The Politics of Cultural Conservatism in Colonial Botswana: Queen Seingwaeng's Zionist Campaign in the Bakgatla Reserve, 1937-1947
    The African e-Journals Project has digitized full text of articles of eleven social science and humanities journals. This item is from the digital archive maintained by Michigan State University Library. Find more at: http://digital.lib.msu.edu/projects/africanjournals/ Available through a partnership with Scroll down to read the article. Pula: Botswana Journal of African Studies, vo1.12, nos.1 & 2 (1998) The politics of cultural conservatism in colonial Botswana: Queen Seingwaeng's Zionist campaign in the Bakgatla Reserve, 1937-1947 Fred Morton Loras College, Iowa, & University of Pretoria Abstract Studies of Christian Zionist churches in southern Africa have suggested that they were non-political. This paper puts the growth of Zionism among the BaKgatla in the context of local political struggles and the life of Queen Seingwaeng, mother of Chief Molefi. She was politically important from the 1910s until the 1960s, articulating the views of ordinary people otherwise considered politically helpless. She led popular opposition to the ''progressive'' authoritarianism of Regent 1sang, promoting the restoration of her son Molefi to chieftainship through religious movements in the 1930s-andjoining the Zion Christian Church in 1938. However, by 1947, Seingwaeng and the Zionists were seen as a political threat by Molefi and the ruling elite, who expelled them from BaKgatla territory. Molefi was reconciled with his mother in 1955, but she did not return home to Mochudi until 1967, nine years after his death. In 1947, Queen Mother Seingwaeng was beaten in public by her son Molefi, kgosi (king) of the BaKgatla, for refusing to abandon the Zion Christian Church (ZCC).
    [Show full text]
  • Justice and Morality in South Africa
    African Studies Quarterly | Volume 4, Issue 3 | Fall 2000 REVIEW ARTICLE Justice and Morality in South Africa DAVID R. PENNA James Cochrane, John de Gruchy and Stephen Martin, eds. 1999. Facing the Truth: South African Faith Communities and the Truth and Reconciliation Commission. Athens:Ohio University Press. 238pp. paper $18.95. Kenneth S. Broun. 2000. Black Lawyers, White Courts: The Soul of South African Law. Athens: Ohio University Press. 286pp. cloth $45.00; paper $19.95. Almost a decade after apartheid began its death throes, South Africans are still considering the perversion of values and, at least implicitly, the consequences that survivors must pay almost daily at the turn of the millenium. Disparities in wealth, unequal ownership of land, and a rising tide of crime are the most visible and policy-related impacts of apartheid. The books under review, while touching upon some aspects of policy, address much more directly (and quirkily) the psychological and intellectual legacy of the South African past. Facing the Truth confronts the role of "faith communities" during the apartheid era. The book's point of departure is the Truth and Reconciliation Commission's (TRC) hearings on this subject. The Introduction, written by the editors, a short historical and intellectual background to the issue and to the hearings, provides a rich summary of many of the themes to follow. Next comes the Research Institute on Christianity in South Africa's "Faith Communities and Apartheid." The Institute's report (largely written by one of the editors), which is the largest and most comprehensive contribution in the volume, is evidently intended to provoke reflection by the rest of the contributors.
    [Show full text]
  • The Lekganyanes and Prophecy in the Zion Christian Church
    THE LEKGANYANES AND PROPHECY IN THE ZION CHRISTIAN CHURCH BY ALLAN H. ANDERSON (University of Birmingham) The Significance of Zionist Churches in Southern Africa The Zion Christian Church (ZCC) is the largest African initiated church (AIC) in Southern Africa and the second largest in Africa.' AICs in their many different forms today constitute about a third of South Africa's population, over ten million people, of which probably at least three million are in the ZCC.' There are also many other smaller Zionist churches which, together with the ZCC, are a prominent form of African Pentecostalism, at least as far as its phenomena are con- cerned.3 Both Zionists and Pentecostals preach deliverance from sick- ness and the oppression of evil spirits, and especially a message of receiving the Holy Spirit. This message, which promises power to cope with what is often perceived as a hostile spirit world, was a welcome one. The new and enthusiastic type of Christianity provided concrete answers to African problems, covering every area of human life and fulfilling felt needs. One of the reasons for the remarkable growth of Zionist churches in South Africa and Pentecostal types of AIC in other parts of Africa has been their ability to adapt themselves to the African context. Pentecostalism itself is inherently adaptable-the vibrancy, enthusiasm, spontaneity and spirituality for which Pentecostals are well known and their willingness to address problems of sickness, poverty, unemployment, loneliness, evil spirits and sorcery directly contributed to their growth. The Pentecostal movement and the many AICs that have emanated from it constitute collectively one of the most significant expressions of Christianity in Africa today.
    [Show full text]
  • Alternation Article Template
    Women’s Leadership and Participation in Recent Christian Formations in Swaziland: Reshaping the Patriarchal Agenda? Sonene Nyawo ORCID iD: https://orcid.org/0000-0003-3542-8034 Abstract Swaziland1 is experiencing a proliferation of new religious bodies, as elsewhere in Africa, including emerging expressions of Christianity established by women. In this strongly patriarchal context, women, through recent Christian formations, go against the grain, and become pastors, evangelists, prophets and healers. The questions are, how do women appear to blend in when they take the lead in creating ecumenical associations? How do they constitute their own spaces within patriarchy, whilst accomplishing ecumenically inclusive Christian fellowship among themselves? The answers are provided through a case study of Mhlabuhlangene Prayer Group (MPG). It is argued that Christian women engage, not in resistance, but in negotiation, which keeps a model of their relationships and their spirituality in conformity with the patriarchal agenda. The case demonstrates in detail the occasions and activities through which women create their own spaces of Christian devotion whilst they simultaneously affirm patriarchal values. My data was generated from a particularly significant sample and through participant observation, which provide evidence that MPG is an ecumenical movement that ‘builds on the indigenous’. However, the paper argues that the women’s compliant approach to expressing their spirituality requires certain modifications, which are meant to lead to full inward empowerment. Keywords: feminism, leadership, participation, Christian formations, patri- archy 1 In April 2018, King Mswati III changed the name of the country from Swaziland to Kingdom of Eswatini. The initial rendition is retained in this article.
    [Show full text]
  • 2. Soshanguve and Its Churches
    2. SOSHANGUVE AND ITS CHURCHES 2.1 SOSHANGUVE: THE PLACE AND ITS PEOPLE Soshanguve is one ofthe largest black residential townships of South Africa. It is situated in the Gauteng province, about 40 kilometres north-west of Pretoria, and was established in 1974 (Mashabela 1988:138). Soshanguve covers an areaof65 square kilometres. In 1996 the estimated population of the township was 500 000 (Faber-van Zyll996:170). Since then there has been an influx of residents from the Winterveld area ofthe North West Province (HSRC 1998:144). Soshanguve has continued to grow, especially on the southern side where numerous extensions have been developed. Soshanguve residents work mainly in Pretoria and in the nearby Rosslyn. They are dependent on chiefly bus, train or taxi for transport. Residents spend a lot of their wages on commuting. The name Soshanguve is an acronym for SOtho, SHAngaan, NGUni and VEnda, thus showing the multi-ethnic composition ofthe population (Mashabela 1988:138). The major African languages of South Africa are heard in Soshanguve·(Anderson 1992a:l1). According to Anderson's research, done in 1991, the largest group was the Northern Sotho (35,4 %), followed by Zulu/Ndebele (29,5 %), and Tsonga (11,5 %). In recent years many Tswana people have come into Soshanguve from the North West Province. Soshanguve experiences problems typical of a South African township. These are poverty, high population and housing density, poor infrastructure, unemployment, air and water pollution, few open spaces, and a high crime rate (Faber-van Zyl1996: 170). In terms of service needs and provision a Human Sciences Research Council report (HSRC 1998), published in 1998, provides the following information: • The unemployment rate is 42 %, which is the highest in Gauteng Province.
    [Show full text]
  • African Pentecostalism: Features, Promises and Problems
    Institut für Ethnologie und Afrikastudien Department of Anthropology and African Studies Arbeitspapiere / Working Papers Nr. 79 Asonzeh Ukah African Christianities: Features, Promises and Problems 2007 The Working Papers are edited by Institut für Ethnologie und Afrikastudien, Johannes Gutenberg-Universität, Forum 6, D-55099 Mainz, Germany. Tel. +49-6131-3923720; Email: [email protected]; http://www.ifeas.uni-mainz.de Geschäftsführende Herausgeberin/ Managing Editor: Eva Spies ([email protected]) African Christianities: Features, Promises and Problems1 Asonzeh Ukah Universität Bayreuth, Germany ([email protected]) Introduction In contemporary times, the most widely known things about Africa seem to be the “breaking bad news” that the global media disseminate about the continent and its many peoples. Africa is a continent of poverty, disease, corruption, wars, and political instability. Some know of portions of Africa as objects of tourist curiosity. Indeed, very few know that Africa is the land with the largest amount of natural resources and the continent with the largest numbers of practising Christians. Africans are a deeply religious people, where there are many religious traditions, the three most important being indigenous religions, Christianity and Islam. These religions fuse in creative ways to produce rich and innovative religious cultures and lifestyles for the diverse populations of the continent. For many Africans today, religion provides significant identity resource; more significantly, in the period of rapid social change with unprecedented distortions to economic, social and political lifestyles, religion offers a veritable means of anchor and stability and a pathway to meaningful social existence. It is estimated in 2005 that Christians constitute 46% (or 400 million) of the total population of the continent of nearly 890 million, a rise from 9% in 1900.2 Africa represents the fastest increase in Christian population worldwide.
    [Show full text]
  • 150 Years of Mission-Churches in Swaziland, 1844 -1994 Eutism: a Factor in Tiie Growtii and Decune
    150 YEARS OF MISSION-CHURCHES IN SWAZILAND, 1844 -1994 EUTISM: A FACTOR IN TIIE GROWTII AND DECUNE by MARJORIE FROISE submitted in fulfilment of the requirements for the degree of MASTER OF THEOLOGY in the subject MISSIOLOGY • at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: DR N J SMITH NOVEMBER 1996 SUMMARY In 1994, Swaziland celebrated 150 years of Christianity. Three distinct eras are identified in the history of mission-church growth, each of which is related to elitism. 1884 saw the start of missions is Swaziland, but this effort was short-lived. The mission became caught up in internecine warfare, the resident missionary and the Swazi Christian community fled to Natal where the church grew and matured in exile during a period of missionary lacuna in Swaziland itself. After thirty-six years, the missionaries were once again allowed to settle in Swaziland and the church grew rapidly, mainly as a result of the widespread institutional work undertaken. Soon an elite Christian community developed as people came to identify with a mission or church, many of whom had little Christian commitment. In 1%8, Swaziland was granted independence. A return to culture accompanied a strong wave of nationalism. Mission-church growth in this period declined as those, whose commitment to the Christian faith was shallow, returned to culture or joined one of the Independent churches which catered for varying degrees of syncretism The third era outlined in this study is one of secularisation. Family structures were eroded, materialism took hold and the church was in danger of becoming irrelevant. The older churches continue their decline, but new churches, appealing particularly to the new elite, are growing.
    [Show full text]
  • A Comparative Study of the Responses of Tiyo Soga and Mpambani Mzimba to the Scottish Missionary Enterprise
    "SUBVERSIVE SUBSERVIENCE": A COMPARATIVE STUDY OF THE RESPONSES OF TIYO SOGA AND MPAMBANI MZIMBA TO THE SCOTTISH MISSIONARY ENTERPRISE. A DISSERTATION SUBMITTED TO THE FACULTY OF HUMANITIES IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in the DEPARTMENT OF RELIGIOUS STUDIES UNIVERSITY OF CAPE TOWN BY MALINGE McLAREN NJEZA AUGUST 2000 RONDEBOSCH, CAPE TOWN The copyright of this thesis vests in the author. No quotation from it or information derived from it is to be published without full acknowledgement of the source. The thesis is to be used for private study or non- commercial research purposes only. Published by the University of Cape Town (UCT) in terms of the non-exclusive license granted to UCT by the author. TABLE OF CONTENTS AlC~OVVLEIMJE~S.................... .................... lii .ABSTRACT. vi INTRODUCflON . 1 CHAPTER 1 . 12 EVANGEUZING 7HE NAlTIVE' - SCOmSH MISSIONS ON THE EAlS~FllONTIEFt... ......................... ... ............. 12 The Scottish Mission and the R.harhabe Factor. .. 19 Van der Kemp, Williams and the A.maR.harhabe-Xhosa. .. 24 The 1820 British Settlement.. .. .. .. .. .. .. .. .. 31 Brownlee and Beginnings of the Scottish Mission. 36 Mission Stations as sacred spaces of Disruption . .. .. .. 40 CH.AP1'EFt 2 . 46 'COLONIZING THE MIND' - THE LOVEDALE EXPERIMENT. 46 The Establishment ofLovedale. 55 William Govan: Teacher ofSoga. 60 James Stewart: Teacher ofMzimba . 65 The 'classics debate': Education for Equality or 'Colonizing the Mind'? . 70 CH.APTER. 3 . 86 TIYO SOGA STRADDLING TWO CULTURES. 86 Early Formation and the Lovedale Experience. 86 The Scottish Experience. 93 Aln Alwakening of Afucan Consciousness. 100 The Final Return . 104 11 CHAPTER 4 .................................................... 117 SOOA: LITERARY RESPONSE TO EUROPEAN CHRISTIANITY.
    [Show full text]
  • African Initiated Christianity and the Decolonisation of Development
    African Initiated Christianity and the Decolonisation of Development This book investigates the substantial and growing contribution which African Independent and Pentecostal Churches are making to sustainable development in all its manifold forms. Moreover, this volume seeks to elucidate how these churches reshape the very notion of sustainable development and contribute to the decolonisation of development. Fostering both overarching and comparative perspectives, the book includes chapters on West Africa (Nigeria, Ghana, and Burkina Faso) and Southern Africa (Zimbabwe and South Africa). It aims to open up a subfield focused on African Initiated Christianity within the religion and development discourse, substantially broadening the scope of the existing literature. Written predominantly by scholars from the African continent, the chapters in this volume illuminate potentials and perspectives of African Initiated Christianity, combining theoretical contributions, essays by renowned church leaders, and case studies focusing on particular churches or regional contexts. While the contributions in this book focus on the African continent, the notion of development underlying the concept of the volume is deliberately wide and multidimensional, covering economic, social, ecological, political, and cultural dimensions. Therefore, the book will be useful for the community of scholars interested in religion and development as well as researchers within African studies, anthropology, development studies, political science, religious studies, sociology of religion, and theology. It will also be a key resource for development policymakers and practitioners. Philipp Öhlmann is Head of the Research Programme on Religious Com- munities and Sustainable Development, Humboldt-Universität zu Berlin, and Research Associate, University of Pretoria, South Africa. Wilhelm Gräb is Head of the Research Programme on Religious Communities and Sustainable Development, Humboldt- Universität zu Berlin, and Extra- ordinary Professor, Stellenbosch University, South Africa.
    [Show full text]
  • (I) the ORGANISATION and MANAGEMENT of the ZION CHRISTIAN CHURCH. NAME: MORIPE SIMON SUBMITTED in FULFILLMENT of the REQUIREMENT
    (i) TITLE: THE ORGANISATION AND MANAGEMENT OF THE ZION CHRISTIAN CHURCH. NAME: MORIPE SIMON SUBMITTED IN FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF THEOLOGY (DTH) IN THE DEPARTMENT OF CHURCH HISTORY AND MISSIOLOGY, IN THE FACULTY OF THEOLOGY, UNIVERSITY OF DURBAN-WESTVILLE, PRIVATE BAG X54001, DURBAN 4000. DATE: APRIL 1996 SUPERVISOR: PROF. A B MAZIBUKO (ii) DECLARATION I DECLARE THAT THE THESIS HEREBY SUBMITTED BY ME FOR A DEGREE OF DOCTOR OF THEOLOGY HAS NOT PREVIOUSLY BEEN SUBMITTED BY ME FOR A DEGREE AT THIS OR ANY OTHER UNIVERSITY, AND THAT THIS IS MY OWN WORK IN DESIGN AND IN EXECUTION, AND THAT ALL MATERIAL CONTAINED THEREIN HAS BEEN DULY ACKNOWLEDGED. (iii) DEDICATION THIS THESIS IS AFFECTIONATELY DEDICATED TO MY LATE FATHER, LEDIMANE AND MY MOTHER NKOLA. (iv) CONTENTS RESEARCH METHODOLOGy ' viii SUMMARY •••••••••••••••.••••.•••.••••.••••••••.. lX -X ACKNOWLEDGEMENTS xi - xii INTRODUCTION • ••••••••••••••••••••••••••••••••• ••xiii - xv CHAPTER 1 1 1. Background of the Zion Christian Church..... 1 - 8 1.1. The rise of the Zionist Movernent 8 - 16 1.2. The call of Engenas Lekganyane ~ 16 - 22 1.3. The successors of Engenas Lekganyane 22 - 29 1.4. Taboos and holiness in the Zion Christian Church 30 - 47 1.5. The headquarters of the Zion Christian Church. ..........................................48 - 49 CHAPTER 2 ..•........•............................50 2. Organisation 50 - 58 2.1. The holy week conference 59 . (v) 2.1.1. Powers and duties of the conference.... 60 - 65 2.2. September conference 65 - 68 2.3. Christmas conference 68 - 69 2.4. The role of women 69 - 76 2.5. The main characteristics of the Zion Christian Church 76 2.5.1.
    [Show full text]