CONTENTS 1. Introduction V. Nyobole 2. Remarks: Bishop Siwa Our MCSA History through Story Telling: 3. Lilyfountain and the Namaqualand Mission S. Muller 4. Methodism and the Slaves M. Hansrod 5. Methodism in Namibia F. Stanley 6. Drinking from our own Wells G. Vika 7. Methodist Heritage Memories from the Free State IT. Moeketsi 8. Methodist Heritage in Gauteng and the Central District J. Millard Jackson 9. One to be Sent to Shakasland: Methodism in KZN S. Kumalo 10. The Indian Missions in Natal GK Nair 11. Igreja Metodista Wesleyana em Mocambique D. Matsolo 12. The Planting of Methodism in the Soutpansberg Area S. Mogoba 13. Methodism at Marishane in the Sekhukhune Circuit M. Mphahlele 14. Methodism in Swaziland A. Mtshali 15. Methodism in the area of Mahikeng and Botswana K. Ketshabile 16. The Missionaries and African Education S. Gqubule 17. Reflections (summary) on Story Telling L. Jafta 18. Heritage Indaba Statement (Resolution): 19. British Methodist Heritage Jo Hibbard 20. South African National Heritage Council S. Mancotywa 21. Conclusion E. Gabriel 1 . For the first time The Methodist Church of Southern Africa convened a Heritage Indaba. This was held in Durban from the 16 to 19 August 2012, coinciding with the 150th Indian Mission Commemoration (1862). In the first two days we heard, through simple story telling, of the richness of our Methodist history and heritage from different parts of our Connexion. We listened to guest speakers, from the British Methodist Church and the South African National Heritage Council. We also had the opportunity to visit local heritage sites and learn the importance of preserving one’s heritage and history. The Indaba culminated with the Commemoration Service, as we gave thanks to God for journeying with us, the Methodist family, thus far, but also placing our trust fully in God’s care, as we are led into the future. The accounts in the following pages are quite brief in relation to the actual presentations as the purpose of this monograph is to record simple story telling of our early beginnings, and not to produce an academic publication. As Methodists we possess a rich history and heritage. Whilst history records our past, our heritage ought to ignite a sense of pride in us, giving us reason to ensure its preservation for the future. Heritage sites can be linked to the mission of our church, theologically and practically, thus presenting us with amazing possibilities for God’s Mission. May the following stories not only be preserved for posterity, but instill in us fresh ventures of faith and service 2 Preface / Introduction Rev Vido Nyobole Executive Secretary: MCSA ?? 3 Remarks Rev Zipho Siwa Presiding Bishop: MCSA ?? 4 Leliefontein and the Namaqualand Mission Rev Sammy Muller The Namaqualand Mission may be said to have begun on 23 October 1816, the day when Jantjie Wildshutt and his elders invited the Rev Barnabas Shaw and his wife, Jane, to accompany them to the home of their Namaqua tribe, “Neiemies” or “Place of Gathering”, to become their missionaries. Realising their need for a teacher who could tell them about the “Great One in the Sky,” they met Shaw near Cape Town. He accepted their invitation and Neiemies later became Leliefontein. Shaw had arrived in Cape Town earlier that year but was denied permission to preach by the Governor, Lord Charles Somerset. The London Missionary Society missionary, Schmelen, told him of the need for missionaries in the interior, thus whilst looking for a place to set up a mission station, Shaw met Wildshutt. Upon arrival at Leliefontein he recorded: “We took up our abode in a hut belonging to one of the natives which had neither chimney, not even a door, and all in all, was of small dimension”. The Namaqua people were hunters and lived a communal nomadic life. Shaw taught them agricultural skills and also started a school. In 1817, about 50 people where learning to read, and amongst Shaw’s early helpers where members of the Links family. In 1826 the first proper school was erected. Education has always been a priority at Leliefontein, and in 1970 a Hostel was built. Today the school caters for learners from Grade 1 to Grade 8. The Leliefontein Mission was the first indigenous Methodist Society in South Africa. Shaw taught the people Methodist discipline and doctrines, and witnessed with the plough and spade as well as with his preaching, prayer and reading of Scripture. One of Shaw’s achievements was to transform a nomadic farming community into an educated, settled, agricultural community with a permanent place of abode. Although they farmed cattle, sheep and goats, Shaw taught them crop farming and horticulture. Spiritually the Namaqualand Mission has come a long way. In 1817 Shaw had ten converts. By 1833 there were 120 full members and in 1835 they started to contribute financially to the Mission. By 1850 the membership had grown to 163 and today there are almost 5 000 members. Shaw’s contextual and caring ministry began in 1816. It included a respect for the Namaqua culture of never “eating, drinking or smoking alone” that continues to this day. 5 Methodism and Slaves at the Cape Bishop M Hansrod In 1833 King William IV signed off the emancipation of slavery in all British colonies, which included the Cape of Good Hope. On 1 August 1834 a huge celebration was held in the government gardens and on 1 December 1834 all slaves in Cape Town were freed. On the last day of slavery the Rev Barnabas Shaw held an evening service, and at the stroke of midnight, and to a full Wesleyan Church, he announced: “Slavery is dead!” All the churches helped former slaves rebuild their lives, find new homes and occupations. One of the responses of the Methodist Church was to establish a community agricultural project at Raithby near Stellenbosch. Whiteside (1906:71) writes: “In the year 1834 when slavery was abolished… there were about 39,000 slaves in Cape Town.” In June 1834 an old wine store was purchased in Somerset West and converted into a school room and place of worship, and was officially dedicated on 28 September 1834. In 1847 the main church was enlarged and a new Chapel was built. The Rev Richard Ridgill served for many years as resident minister. Workers from the surrounding farms attended services, walking for miles carrying their shoes in their hands which they put on when they arrived at the church. The historic church at Somerset West, soon after celebrating 175 years of Christian witness had an unforeseen misfortune when in June 2010, the front of the church building collapsed due to a violent storm. The Methodist Church at Stellenbosch was established in 1837. In 1845 the farm “Moddergat” was purchased as an experiment in farming for the Coloured people of the area. They were to remain working for the farmers but would have their own allotment at Raithby on which to grow their crops. This was not a great success as the farmers resented the arrangement. In 1851 Moddergat, also known as Brackenbury’s Valley, was renamed “Raithy” after the home of their benefactor in England. The main church on Stellenbosch Plein was built in 1870. Methodism spread to Sir Lowry’s Pass in 1855 when land was purchased to build a church. In 1859 the Rev Henry Tindall was appointed to Overberg, Robertson. Moister in his A history of Wesleyan Missions (1869:166) writes that the Rev Henry Tindall collected a large congregation, formed a prosperous native church and opened an elegant new chapel. The chapel was built in 1863. Out stations were also formed at Lady Grey, Montague and 6 Newmanville. A chapel was built at McGregor in 1863. All these churches were part of the Cape District which comprised a number of circuits, the Overberg Circuit being one of them. Methodism in Namibia Rev F Stanley The Transgariep (land beyond the Gariep [Orange] River) was known as German West Africa in 1905 and in 1915 became South West Africa, while today it is known as Namibia. Methodism in Namibia was formerly established in 1834 at Warmbath (Nisbet’s Bath). In a prior attempt, Rev Threlfall, Jacob Links and Johannes Jager were martyred in 1825. Rev Edward Cook was the first appointment at Warmbath, and he worked mainly among the Bondleswarts clan, the most powerful in Namibia at the time. Cook was assisted by Peter Links from Leliefontein who was also his interpreter. Attendance at the services increased and the work grew. A church to hold 500 people was built, together with a manse and school. In 1836 the Rev Jackson joined him, thus allowing Cook to visit other tribes, as far as Walvis Bay. David Afrikaner, of the feared Afrikaner family, was later converted and a church established near his home. The Rev Joseph Tindall was sent to this station, known as Hoole’s Fountain. After nine years of hard life, Cook became ill. The family set out for Cape Town but he died en- route and his body was taken back to Nisbett’s Bath for burial. Today, a stone stands in his memory with the inscription: “In loving memory of Edward Cook, Wesleyan missionary who burned out his life to serve the Bondleswarts people, dying in the desert, March 9 1843 aged 43…” Rev Tindall helped expand our work to Gobabis in the east, and he also moved a section of the Bondelswarts people to Naosanbis, starting a school there. The Nama chief Amraal was converted. The Topnaard, another Nama tribe, were also reached with the Gospel. The work at Naosanbis was later closed due to tribal wars and was handed over to the Rhenish Mission.