Faith-Based Organizations in Development Discourses And

Total Page:16

File Type:pdf, Size:1020Kb

Faith-Based Organizations in Development Discourses And 2 From missionaries to ecumenical co-workers A case study from Mission 21 in Kalimantan, Indonesia Claudia Hoffmann Introduction Mission 21, based in Basel, Switzerland, emerged through the union of several missionary organisations – Basel Mission is the best known amongst them – and was officially founded on 1 January 2001. Mission 21 sees its key tasks today in reduction of poverty, health care, agriculture, fair trade, education, the advance­ ment of peace, the empowerment of women and gender equality. Coincidentally, the eight Millennium Development Goals (MDGs) were formulated around the same time, in September 2000, at the United Nations headquarters in New York by world leaders, “committing their nations to a new global partnership to reduce extreme poverty and setting out a series of time-bound targets” (United Nations 2016). The aims and goals of Mission 21 are therefore very similar to the agenda of secular development agencies trying to achieve the MDGs. Despite this simi­ larity to secular development organisations, Mission 21 is very keen to show the continuity between their work nowadays and their initial history in the early 19th century. Although there have been several considerable frictions, particularly dur­ ing the second half of the 20th century, their profile did not substantially change. This mission organisation had to come across with changes, not only recently in the early 2000s, but also during the 1950s and in the 1960s Basel Mission had to deal with several frictions that affected their work and self-concept. This interesting time of transition to post-colonialism constitutes an underestimated period in the history of Christianity in the 20th century. During these years a paradigmatic shift occurs in Mission history: it is the time where the international missionary movement transformed, the ecumenical movement was differenti­ ated, and independent – later called contextual – theologies from the South joined forces (Heuser 2016). The decolonisation in the 1960s forced missionary agencies to define themselves in a new way. In almost every country in the world, local autonomous churches emerged. The relationship between these churches and the mission organisations in Europe and USA had to be redefined. During the World Mission conference in Bangkok at the turn of 1972/1973, a proposal was made for a temporary moratorium on sending missionaries and money from the North to Africa, Asia and Latin America (World Council of Churches 2016b). The morato­ rium was never really accepted yet had an important impact on the self-concept of From missionaries to ecumenical co-workers 31 mission organisations and also on the purpose and meaning of mission. Craig Ott and Stephen Strauss, both professors of intercultural studies and mission, stress in their mission book that “In the 1960s the ecumenical movement proclaimed, that the age of ‘missions’ was thus passed. The age of ‘mission’ had come . .” (Ott et al. 2010, pp. 218–219). Thus, the sending of missionaries to distant and so called “unreached” peoples should stop and every church should become a mis­ sion church in its own locale. The age of real ecumenism began. Instead of mis­ sionaries, fraternal co-workers1 were needed in the newly established churches in the South. In Basel Mission, the whole process of change in the understanding of mis­ sionaries began only in the 1970s yet much earlier than in other places: the self- identification of missionaries changed dramatically due to the eviction of all missionaries from China during the years after Mao Zedong’s seizure of power from 1949–1952 (Jenkins 1998, pp. 21–22). This experience was a shock for Basel Mission; they no longer felt welcome in the missionary territories. After the missionary seminary in Basel was closed in 1954, Basel Mission decided to send out missionaries only on demand of their partner churches.2 Basel Mission had to redefine itself. The notion of “development” and how evangelisation and diaconia are linked together played a significant role in this redefinition process. The aim of this chapter is to investigate the notion, implications and activities of development within Basel Mission/Mission 21, coming from a purely mission­ ary agency and heading to a faith-based development organisation.3 How did they change over time? Mission 21 sees its key tasks today as working in the areas of poverty reduction, health care, agriculture, fair trade, education, the advancement of peace, the empowerment of women and gender equality. Despite all the frictions described above, the emphasis on continuity between the work in the early days of Basel Mission and the work of Mission 21 today will be explained. I will answer these questions through a comparative analysis of two projects or programmes of Mission 21 in Kalimantan, Indonesia. The first project is the Farming Centre in Tumbang Lahang which was opened in 1955, right after the China disaster, and closed in 2011. The second project is called “Empowerment of Basic Groups” and was implemented in 2015, when the new Sustainable Development Goals (SDG) were formulated. Furthermore, this contribution deals with the fact that mission organisations fit within the definition of “invisible NGOs” in the field of develop­ ment (Clarke 2006, p. 843). Exploring the project work of Mission 21 helps to show the “added value” of mission organisations in development work that is assumed by several researchers (James 2011; Clarke 2012b). The case illustrates that faith- based organisations (FBOs) can become “development entrepreneurs” (Koehrsen and Heuser 2019 in this volume) by assuming critical positions towards prevalent development concepts and suggesting alternative notions of development. Mission organisations as “invisible NGOs” Generally speaking, the role of mission organisations in development co-operation has been ignored. In development discourses they have long been regarded as 32 Claudia Hoffmann suspicious organisations by the development sector: mission organisations save souls and proselytise and are therefore not allowed into the development sector (Fountain 2015, pp. 89–90). However, in mainstream Christian teaching, mission is understood as “a continuation of Jesus’ mission of service rooted in ‘love’, which itself was entrusted to his disciples whom He had sent out to share His Good News”. The roots of mission seem to be quite clear however the practice of mission always has been very diverse, ranging from religious conversion through preaching and evangelisation “to serving the poor and the marginalised without being vocal in faith” (Clarke 2012a, p. 2). Furthermore, missionary organisa­ tions should be considered important forces in development co-operation due to their strong links to local communities. Community-focused models of devel­ opment have become increasingly important during the last decade. Missionary organisations could be attractive stakeholders: development service of missionary organisations is hold to be very efficient, because they are locally rooted and have national, international and ecumenical networks. Furthermore, mission organisa­ tions profit greatly from voluntary work. Volunteering is often understood as a part of the calling of practising Christians. Moreover, the work of missionary organisations often concentrates on areas which are difficult to access for the state. Finally, but no less importantly, mission organisations as religious organisations have better possibilities to work together with religious leaders. Religious leaders are often the most trusted people in developing countries (James 2011, p. 111). Through analysing the project work of Basel Mission/Mission 21 these statements will be accentuated later. Criticism related to religious character is an issue dealt with not only by mis­ sion organisations, but by any FBO. The critiques are not limited to the issue of proselytization. FBOs are also accused of acting alone and in isolation, not will­ ing to collaborate with other FBOs or secular organisations, and of contributing to tensions and conflicts (Heist and Cnaan 2016, pp. 11–13). Furthermore, it is not only mission organisations nor FBOs that have been a disputed topic in the development discourse: religion and spirituality on the whole have been long­ time neglected subjects. In the year 2000, spirituality was still considered taboo in development theory and practice. The sociologist Kurt Allen Ver Beek sees four possible reasons for this: a “fear of imposing foreign perspectives, a dichotomis­ ing Northern perspective, a fear of conflict, or the lack of precedent or models” (Beek 2000, p. 40). While Ver Beek emphasises the important role of spiritual­ ity in development issues, other authors stress the distinction between FBOs and NGOs and the importance and contribution of faith-based organisations to devel­ opment work (Ware et al. 2016). During the last 15 years, spirituality, religion and FBOs have played an increasingly important role in development discourse – contemporary development studies also deal with the impact of religion and spir­ ituality (Déneulin and Bano 2009). Many topics have been researched in this field, for instance, the impact of distinct religious beliefs on development (for the impact of Pentecostalism see Freeman 2012; for the impact of different religious beliefs Mtata 2013 or Faschingeder and Six 2007), and how FBOs seek to influence the debates at UN level (Haynes 2014). Historical and contemporary case studies From missionaries to ecumenical co-workers
Recommended publications
  • The Plight of German Missions in Mandate Cameroon: an Historical Analysis
    Brazilian Journal of African Studies e-ISSN 2448-3923 | ISSN 2448-3907 | v.2, n.3 | p.111-130 | Jan./Jun. 2017 THE PLIGHT OF GERMAN MISSIONS IN MANDATE CAMEROON: AN HISTORICAL ANALYSIS Lang Michael Kpughe1 Introductory Background The German annexation of Cameroon in 1884 marked the beginning of the exploitation and Germanization of the territory. While the exploitative German colonial agenda was motivated by economic exigencies at home, the policy of Germanization emerged within the context of national self- image that was running its course in nineteenth-century Europe. Germany, like other colonial powers, manifested a faulty feeling of what Etim (2014: 197) describes as a “moral and racial superiority” over Africans. Bringing Africans to the same level of civilization with Europeans, according to European colonial philosophy, required that colonialism be given a civilizing perspective. This civilizing agenda, it should be noted, turned out to be a common goal for both missionaries and colonial governments. Indeed the civilization of Africans was central to governments and mission agencies. It was in this context of baseless cultural arrogance that the missionization of Africa unfolded, with funds and security offered by colonial governments. Clearly, missionaries approved and promoted the pseudo-scientific colonial goal of Europeanizing Africa through the imposition of European culture, religion and philosophy. According to Pawlikova-Vilhanova (2007: 258), Christianity provided access to a Western civilization and culture pattern which was bound to subjugate African society. There was complicity between colonial governments and missions in the cultural imperialism that coursed in Africa (Woodberry 2008; Strayer 1976). By 1884 when Germany annexed Cameroon and other territories, the exploitation and civilization of African societies had become a hallmark 1 Department of History, University of Bamenda, Bamenda, Cameroon.
    [Show full text]
  • THE MISSIONARY SPIRIT in the AUGUSTANA CHURCH the American Church Is Made up of Many Varied Groups, Depending on Origin, Divisions, Changing Relationships
    Augustana College Augustana Digital Commons Augustana Historical Society Publications Augustana Historical Society 1984 The iM ssionary Spirit in the Augustana Church George F. Hall Follow this and additional works at: https://digitalcommons.augustana.edu/ahsbooks Part of the History Commons, and the Scandinavian Studies Commons Recommended Citation "The iM ssionary Spirit in the Augustana Church" (1984). Augustana Historical Society Publications. https://digitalcommons.augustana.edu/ahsbooks/11 This Book is brought to you for free and open access by the Augustana Historical Society at Augustana Digital Commons. It has been accepted for inclusion in Augustana Historical Society Publications by an authorized administrator of Augustana Digital Commons. For more information, please contact [email protected]. The Missionary Sphit in the Augustana Church George F. Hall \ THE MISSIONARY SPIRIT IN THE AUGUSTANA CHURCH The American church is made up of many varied groups, depending on origin, divisions, changing relationships. One of these was the Augustana Lutheran Church, founded by Swedish Lutheran immigrants and maintain­ ing an independent existence from 1860 to 1962 when it became a part of a larger Lutheran community, the Lutheran Church of America. The character of the Augustana Church can be studied from different viewpoints. In this volume Dr. George Hall describes it as a missionary church. It was born out of a missionary concern in Sweden for the thousands who had emigrated. As soon as it was formed it began to widen its field. Then its representatives were found in In­ dia, Puerto Rico, in China. The horizons grew to include Africa and Southwest Asia. Two World Wars created havoc, but also national and international agencies.
    [Show full text]
  • Journeys and Encounters Religion, Society and the Basel Mission In
    Documents on the Basel Mission in North Karnataka, Page 5. 1 Missions-Magazin 1846-1849: Translations P. & J.M. Jenkins, October 2007, revised July 2013 Journeys and Encounters Religion, Society and the Basel Mission in Northern Karnataka 1837-1852 Section Five: 1845-1849 General Survey, mission among the "Canarese and in Tulu-Land" 1846 pp. 5.2-4 BM Annual Report [1845-] 1846 pp.5.4-17 Frontispiece & key: Betgeri mission station in its landscape pp.5.16-17 BM Annual Report [1846-] 1847 pp. 5.18-34 Frontispiece & key: Malasamudra mission station in its landscape p.25 Appx. C Gottlob Wirth in the Highlands of Karnataka pp. 5.26-34 BM Annual Report [1847-] 1848 pp. 5.34-44 BM Annual Report [1848-] 1849 pp. 5.45-51 Documents on the Basel Mission in North Karnataka, Page 5. 2 Missions-Magazin 1846-1849: Translations P. & J.M. Jenkins, October 2007, revised July 2013 Mission among the Canarese and in Tulu-Land1 [This was one of the long essays that the Magazin für die neueste Geschichte published in the 1840s about the progress of all the protestant missions working in different parts of India (part of the Magazin's campaign to inform its readers about mission everywhere.2 In 1846 the third quarterly number was devoted to the area that is now Karnataka. The following summarises some of the information relevant to Northern Karnataka and the Basel Mission (sometimes referred to as the German Mission). Quotations are marked with inverted commas.] [The author of the essay is not named, and the report does not usually specify from which missionary society the named missionaries came.
    [Show full text]
  • Basel German Evangelical Mission
    THE SIXTY-FIRST REPORT OF TH E BASEL GERMAN EVANGELICAL MISSION IN SOUTH-WESTERN INDIA FOR THE YEAR 1900 MANGALORE PRINTED AT THE BASEL MISSION PRESS 1901 European missionaries o f tixe B a s e l G-erias-aaa. ZO-^ra-ia-g-elical S cission .. Corrected up to the ist May 1 901. [The letter (m) after the names signifies “married”, and the letter (w) “widower”. The names of unordained missionaries are marked with an asterisk.] N ative D ate of Name A ctiv e Station. Country Service 1. W. Stokes (m) India 1860 Kaity (Coonoor) 2. S. Walter (m) Switzerland 1865 Vaniyankulamlj B. G. Ritter (m) Germany 1869 Mulki (S. Cañara) 4. J. A. Brasehe (m) do. 1869 Udipi do. 5. W. Sikemeier (m) Holland 1870 Mercara (Coorg) 6. J. Hermelink (m) Germany 1872 Mangalore 7. G. Grossmann (m) Switzerland 1874 Kotagiri (Nilgiri) 8. J. Baumann (m)* do. 1874 Mangalore 9. W. Lütze (m) Germany 1875 Kaity (Niigiri) 10. J. B. Veil (m)* do. 1875 Mercara (Coorg) : 11. L. J. Frohnmeyer (m) do. 1876 Tellicherry (Nettur) 12. J. G. Kiihnle (m) do. 1878 Palghat 13. H. Altenmüller (m)* do. 1878 Mangalore 14. C. D. Warth (m) do. 1878 Bettigeri 15. Chr. Keppler (m) do. 1879 Udipi 16. J. J. Jaus (m) do. 1879 Calicut 17. F. Stierlin (m)* do. 1880 Mangalore 18. K. Ernst (m) do. 1881 Dharwar 19. F. Eisfelder (m) do. 1882 Summadi-Guledgudd 20. M. Schaible (m) do. 1883 Mangalore 21. B. Liithi (m) Switzerland 1884 do. 22. K. Hole (m) Germany 1884 Cannanore 23.
    [Show full text]
  • The Impact of Basel Mission Ideology on the Thought of Carl Christian Reindorf Heinz Hauser-Renner
    “Obstinate” Pastor and Pioneer Historian: The Impact of Basel Mission Ideology on the Thought of Carl Christian Reindorf Heinz Hauser-Renner n 1895, after twenty-five years of historical and ethnological Reindorf’s Western Education Iresearch, Carl Christian Reindorf, a Ghanaian pastor of the Basel Mission, produced a massive and systematic work about Reindorf’s Western education consisted of five years’ attendance the people of modern southern Ghana, The History of the Gold at the Danish castle school at Fort Christiansborg (1842–47), close Coast and Asante (1895).1 Reindorf, “the first African to publish to Osu in the greater Accra area, and another six years’ training at a full-length Western-style history of a region of Africa,”2 was the newly founded Basel Mission school at Osu (1847–55), minus a born in 1834 at Prampram/Gbugblã, Ghana, and he died in 1917 two-year break working as a trader for one of his uncles (1850–52). at Osu, Ghana.3 He was in the service of the Basel Mission as a At the Danish castle school Reindorf was taught the catechism and catechist and teacher, and later as a pastor until his retirement in arithmetic in Danish. Basel missionary Elias Schrenk later noted 1893; but he was also known as an herbalist, farmer, and medi- that the boys did not understand much Danish and therefore did cal officer as well as an intellectual and a pioneer historian. The not learn much, and he also observed that Christian principles intellectual history of the Gold Coast, like that of much of Africa, were not strictly followed, as the children were even allowed to is yet to be thoroughly studied.
    [Show full text]
  • Mohr on Grant, 'Healing and Power in Ghana: Early Indigenous Expressions of Christianity'
    H-Africa Mohr on Grant, 'Healing and Power in Ghana: Early Indigenous Expressions of Christianity' Review published on Thursday, January 28, 2021 Paul Glen Grant. Healing and Power in Ghana: Early Indigenous Expressions of Christianity. Waco: Baylor University Press, 2020. 341 pp. $59.95 (cloth), ISBN 978-1-4813-1267-7. Reviewed by Adam H. Mohr (University of Pennsylvania) Published on H-Africa (January, 2021) Commissioned by David D. Hurlbut (Independent Scholar) Printable Version: https://www.h-net.org/reviews/showpdf.php?id=55363 Scholars of global Christianity like Philip Jenkins inThe Next Christendom: The Coming of Global Christianity (2011) argue that a distinguishing feature of African Christianity comparative to other regional Christianities is its focus on healing. It is also an idea I have been trying to develop in my own writing about African Christianity, particularly my first book,Enchanted Calvinism: Labor Migration, Afflicting Spirits, and Christian Therapy in the Presbyterian Church of Ghana (2013) as well as my research and writing on Faith Tabernacle in West Africa. Here, for the first time, Paul Grant has examined the precolonial mission from Basel in Ghana to detail this argument in the earliest days of mission in West Africa. A strong link is made to the recent research on Pentecostalism in Ghana, where Grant argues that there are ontological and epistemological continuities between the type of Christianity established in the Akuapem hills in the nineteenth century and late twentieth- and early twenty-first-century Pentecostalism, even without institutional continuity. The point here echoes Jenkins’s observation about popular Christianity in the late twentieth and early twenty-first centuries: Ghanaian Christianity from its earliest times was primarily about healing, protection, and power in its broad, expansive, African qualities.
    [Show full text]
  • DOCUMENT RESUME AUTHOR Salamone, Frank A., Ed. Anthropologists and Missionaries. Part II. Studies in Third World Societies. Publ
    DOCUMENT RESUME ED 271 366 SO 017 295 AUTHOR Salamone, Frank A., Ed. TITLE Anthropologists and Missionaries. Part II. Studies in Third World Societies. Publication Number Twenty-Six. INSTITUTION College of William and Mary, Williamsburg, VA. Dept. of Anthropology. PUB DATE 85 NOTE 314p.; For part Iof this study, see SO 017 268. For other studies in this series, see ED 251 334 and SO 017 296-297. AVAILABLE FROM Studies in Third World Societies, Department of Anthropology, College of William and Mary, Williamsburg, VA 23185 ($20.00; $35.00 set). PUB TYPE Collected Works - General (020) Information Analyses (070) EDRS PRICE MF01/PC13 Plus Postage. DESCRIPTORS *Anthropology; *Clergy; Cross Cultural Studies; Cultural Influences; Cultural Pluralism; Culture Conflict; Developed Nations; *Developing Nations; Ethnography; Ethnology; *Global Aoproach; Modernization; Non Western Civili%ation; Poverty; Religious Differences; Religious (:ganizations; *Sociocultural Patterns; Socioeconomic Influences; Traditionalism; World Problems IDENTIFIERS *Missionaries ABSTRACT The topics of anthropologist-missionary relationships, theology and missiology, research methods and missionary contributions to ethnology, missionary training and methods, and specific case studies are presented. The ten essays are: (1) "An Ethnoethnography of Missionaries in Kalingaland" (Robert Lawless); (2) "Missionization and Social Change in Africa: The Case of the Church of the Brethren Mission/Ekklesiyar Yan'Uwa Nigeria in Northeastern Nigeria" (Philip Kulp); (3) "The Summer Institute
    [Show full text]
  • "Basel Missionaries in Hongkong During 1900. "
    Basel Mission Archives "Basel Missionaries in Hongkong during 1900. " Title: "Basel Missionaries in Hongkong during 1900. " Alternate title: Basel missionaries in Hong Kong during 1900. Ref. number: A-30.01.045 Date: Proper date: 1900 Subject: [Individuals]: Boxer rebellion [Individuals]: Dilger-Hochstetter, Anna (Mrs) [Individuals]: Dilger, Johannes (Mr) [Individuals]: Giess, Heinrich (Mr) [Individuals]: Gussmann-Peter, Lydia Maria (Mrs) [Individuals]: Gussmann, Gustav Adolf (Mr) [Individuals]: Kircher-Faut, Sophie Louise (Mrs) [Individuals]: Kircher, Karl Friedrich August (Mr) [Individuals]: Kutter, Rudolf (Mr) [Individuals]: Leonhardt-Fäh, Emma (Mrs) [Individuals]: Leonhardt, Jakob Friedrich (Mr) [Individuals]: Lörcher-Dreiss, Agnes (Mrs) Basel Mission Archives [Individuals]: Lörcher, Jakob Gottlob (Mr) [Individuals]: Lutz, Samuel (Mr) [Individuals]: Ott-Walther, Wilhelmine Juliane (Mrs) [Individuals]: Ott, Rudolf (Mr) [Individuals]: Reusch-Keller, Pauline (Mrs) [Individuals]: Reusch, Christian Gottlieb (Mr) [Individuals]: Rohde, Hermann (Mr) [Individuals]: Schultze, Maria Rudolfine Agnes (child) [Individuals]: Schultze, Otto Karl Eduard (Mr) [Individuals]: Ziegler, Johann Georg (Mr) [Individuals]: Schultze-Michel, Sophie (Mrs) [Individuals]: Rohde-Kopp, Rosina Christ. (Mrs) [Photographers / Photo Studios]: Dilger, Johannes (Mr) [Photographers / Photo Studios]: Giess, Heinrich (Mr) [Photographers / Photo Studios]: Lutz, Samuel (Mr) [Photographers / Photo Studios]: Reusch, Christian Gottlieb (Mr) [Photographers / Photo Studios]: Schultze,
    [Show full text]
  • Encounters in Quest of Christian Womanhood Studies in Christian Mission
    Encounters in Quest of Christian Womanhood Studies in Christian Mission General Editors Marc R. Spindler, Leiden University Heleen L. Murre-van den Berg, Leiden University Editorial Board Peggy Brock, Edith Cowan University James Grayson, University of Sheffield David Maxwell, Keele University VOLUME 39 Encounters in Quest of Christian Womanhood The Basel Mission in Pre- and Early Colonial Ghana By Ulrike Sill LEIDEN • BOSTON 2010 Cover illustration: Archive Mission 21/Basel Mission QD-30.016.0009 “Indigenous teachers. In the centre of the front row: Mrs Lieb.” Ghana Taken Between 1.01.1881 and 31.12.1900 This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Sill, Ulrike. Encounters in quest of Christian womanhood : the Basel Mission in pre- and early colonial Ghana / by Ulrike Sill. p. cm. — (Studies in Christian mission, 0924-9389 ; v. 39) Includes bibliographical references and index. ISBN 978-90-04-18450-3 (hardback : alk. paper) 1. Missions—Ghana—History—19th century. 2. Christian women—Ghana— History—19th century. 3. Evangelische Missionsgesellschaft in Basel—History—19th century. 4. Ghana—Church history—19th century. I. Title. II. Series. BV3625.G6S56 2010 266’.0234940667082—dc22 2010011777 ISSN 0924-9389 ISBN 978 90 04 18888 4 Copyright 2010 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher.
    [Show full text]
  • The Economics of Missionary Expansion: Evidence from Africa and Implications for Development
    The Economics of Missionary Expansion: Evidence from Africa and Implications for Development Remi Jedwab and Felix Meier zu Selhausen and Alexander Moradi∗ May 31, 2019 Abstract How did Christianity expand in sub-Saharan Africa to become the continent’s dominant religion? Using annual panel data on all Christian missions from 1751 to 1932 in Ghana, as well as cross-sectional data on missions for 43 sub-Saharan African countries in 1900 and 1924, we shed light on the spatial dynamics and determinants of this religious diffusion process. Missions expanded into healthier, safer, more accessible, and more developed areas, privileging these locations first. Results are confirmed for selected factors using various identification strategies. This pattern has implications for extensive literature using missions established during colonial times as a source of variation to study the long-term economic effects of religion, human capital and culture. Our results provide a less favorable account of the impact of Christian missions on modern African economic develop- ment. We also highlight the risks of omission and endogenous measurement error biases when using historical data and events for identification. JEL Codes: N3, N37, N95, Z12, O12, O15 Keywords: Economics of Religion; Religious Diffusion; Path Dependence; Eco- nomic Development; Compression of History; Measurement; Christianity; Africa ∗Corresponding author: Remi Jedwab: Department of Economics, George Washington University, and Development Research Group, The World Bank, [email protected]. Felix
    [Show full text]
  • Bibliography on “Women and Mission”
    BIBLIOGRAPHY ON “ WOMEN AND M ISSION”1 ACCORDING TO A. ALPHABETICAL ORDER B. REGION, DENOMINATION OR M ISC. C. CHRONOLOGY A. B IBLIOGRAPHY A CCORDING TO A LPHABETICAL O RDER I. MONOGRAPHIES AND ANTHOLOGIES 1. …die ist wie eine Kokospalme gepflanzt an den Wasserbächen, Verlag der Ev.-Luth. Mission, Erlangen 1992, 47p.. 2. A Few words to Bible mission-women. [Microform], London, Wertheim, MacIntosh & Hunt, 1861, 16 p.. 3. ALCOTT, William A.: Letters to a sister or Woman's mission, to accompany the Letters to young men, Geo. H. Derby, Buffalo 1850. 4. AMERICAN BAPTIST FOREIGN MISSION SOCIETY: Baptists in world service, Woman's American Baptist Foreign Mission Society, Boston 1918, 136 p.. 5. ARBEITSGEMEINSCHAFT DEUTSCHER FRAUENMISSIONEN: Brennende Fragen der Frauenmission 1.Heft, Brennende Fragen der Frauenmission o1, Verlag der Bücherstube der Mädchen-Bibel-Kreise, Leipzig 1928, 22p.. 6. ARBEITSGEMEINSCHAFT DEUTSCHER FRAUENMISSIONEN: Das Erwachen der Frau in aller Welt, Brennende Fragen der Frauenmission o2, Verlag der Bücherstube der Mädchen-Bibel-Kreise, Leipzig 1929, 22p.. 7. ARBEITSGEMEINSCHAFT DEUTSCHER FRAUENMISSIONEN: Der Anteil der Frau an der ärztlichen Mission, Brennende Fragen der Frauenmission o3, Verlag der Bücherstube der Mädchen- Bibel-Kreise, Leipzig 1930, 22p.. 8. ARBEITSGEMEINSCHAFT DEUTSCHER FRAUENMISSIONEN: Eignung zum Dienst, Brennende Fragen der Frauenmission o4, Verlag der Bücherstube der Mädchen-Bibel-Kreise, Leipzig 1930, 21p.. 9. ATHYAL, Sakhi Mariamma: Indian women in mission, Mission educational books series no. 7, Mission Educational Books, Madhupur/ Bihar 1995, 118 p.. 1 Compiled by Friederike Humboldt, WCC Study-Process on Women in Mission, Geneva 2002. By courtesy of Aruna Gnanadason. 1 10. BAHR, Diana Meyers: From mission to metropolis.
    [Show full text]
  • A Study of the Basel Mission Trading Company from 1859 to 1917
    University of Ghana http://ugspace.ug.edu.gh UNIVERSITY OF GHANA ECONOMIC ENTERPRISES OF THE BASEL MISSION SOCIETY IN THE GOLD COAST: A STUDY OF THE BASEL MISSION TRADING COMPANY FROM 1859 TO 1917 JULIET OPPONG-BOATENG (10396805) THIS THESIS IS SUBMITTED TO THE UNIVERSITY OF GHANA, LEGON IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE AWARD OF THE M.PHIL DEGREE IN AFRICAN STUDIES JULY, 2014 University of Ghana http://ugspace.ug.edu.gh DECLARATION I declare that I have personally undertaken this study under supervision and it is my independent and original work. This thesis has not been submitted in any form to any other institution for the award of another degree. Where other sources of information have been cited, they have been duly acknowledged. Student JULIET OPPONG-BOATENG (10396805) ……………………………………… …………………………………… Signature Date Supervisors PROF. IRENE K. ODOTEI ……………………………………… …………………………………… Signature Date DR. EBENEZER AYESU ……………………………………… …………………………………… Signature Date i University of Ghana http://ugspace.ug.edu.gh ABSTRACT During the ninety years of operation on the Gold Coast (1828-1918), the Basel missionaries did not limit themselves to their primary task of evangelism. As part of the efforts to achieve their aim of total social transformation of converts, the missionaries promoted the establishment of schools, linguistic studies, agricultural experimentation and other economic ventures. A trading post which evolved into the Basel Mission Trading Company (BMTC) was established at Christiansborg in 1859 to take charge of all their economic ventures. This study documents the attempt by the Basel Mission Trading Company to transmit the Mission’s work ethic and practices to its converts through its operations.
    [Show full text]