Missionaries And The Colonial State

Catholic and Protestant missionaries followed their own, competing agendas rather than those of the colonial state. This volume unravels these agendas and challenges received wisdom on the histories of Rwanda and Burundi, as well as the colonial relationship between state and mission.

Catholic and Protestant missionaries followed their own, competing agendas rather than those of the colonial state. This volume unravels these agendas and challenges received wisdom on the histories of Rwanda and Burundi, as well as the colonial relationship between state and mission. The archives of the White Fathers Catholic missionary order in Rome and Paris are read alongside primary sources produced by the British Protestant Church Missionary Society to analyse their impact between 1900 and 1972 in Rwanda and Burundi. The colonial state was weaker than often assumed, and permeable by external radical influences. Denominational competition between Catholic and Protestant missionaries was a key motor of this radicalism. The colonial state in both kingdoms was a weak, reactive agent rather than a structuring form of power. This volume shows that missionaries were more committed and influential actors, but their inability to manage the mass demand for the education that they sought and delivered finally undermined the achievement of their aims. Missionaries and the Colonial State is a resource for historians of Christianity, Belgian Africa specialists, and scholars of colonialism.

In 1908, a Welsh doctor named Peter Fraser turned down a lucrative job with the British government and travelled as a Christian missionary to the remote Lushai Hills of North-east Indiathe habitat of a reportedly wild, headhunting tribal people. While Fraser found acceptance among the natives, he also came in conflict with the colonial state over the tribal practice of bawi, a practice he found akin to slavery. This clash was symptomatic of a larger issue that marked colonialism in South Asia: the tussle between the colonial administration and the missionary institutions. The Uprising chronicles this conflict which witnessed Fraser, after being expelled by his own mission, petitioning and lobbying in the British Parliament and subsequently in the League of Nations through the Anti-Slavery Society, and the lasting impact it had on the lives of the Lushai. Writing in a narrative form, Sajal Nag brings out the immense historical significance of the contradictions between the colonial state and the missionary institutions, and argues that neither institution, contrary to popular perception, was a liberating agency.

Catholic and Protestant missionaries followed their own, competing agendas rather than those of the colonial state. This volume unravels these agendas and challenges received wisdom on the histories of Rwanda and Burundi, as well as the colonial relationship between state and mission. The archives of the White Fathers Catholic missionary order in Rome and Paris are read alongside primary sources produced by the British Protestant Church Missionary Society to analyse their impact between 1900 and 1972 in Rwanda and Burundi. The colonial state was weaker than often assumed, and permeable by external radical influences. Denominational competition between Catholic and Protestant missionaries was a key motor of this radicalism. The colonial state in both kingdoms was a weak, reactive agent rather than a structuring form of power. This volume shows that missionaries were more committed and influential actors, but their inability to manage the mass demand for the education that they sought and delivered finally undermined the achievement of their aims. Missionaries and the Colonial State is a resource for historians of Christianity, Belgian Africa specialists, and scholars of colonialism.

In this comprehensive and original study, a distinguished specialist and scholar of African affairs argues that the current crisis in African development can be traced directly to European colonial rule, which left the continent with a "singularly difficult legacy" that is unique in modern history. Crawford Young proposes a new conception of the state, weighing the different characteristics of earlier European empires (including those of Holland, Portugal, England, and Venice) and distilling their common qualities. He then presents a concise and wide-ranging history of colonization in Africa, from the era of construction through consolidation and decolonization. Young argues that several qualities combined to make the European colonial experience in Africa distinctive. The high number of nations competing for power around the continent and the necessity to achieve effective occupation swiftly yet make the colonies self-financing drove colonial powers toward policies of "ruthless extractive action." The persistent, virulent racism that established a distance between rulers and subjects was especially central to African colonial history. Young concludes by turning his sights to other regions of the once-colonized world, comparing the fates of former African colonies to their counterparts elsewhere. In tracing both the overarching traits and variations in African colonial states, he makes a strong case that colonialism has played a critical role in shaping the fate of this troubled continent.

Missions, States, and European Expansion in Africa aims to explore the ways Christianity and colonialism acted as hegemonic or counter hegemonic forces in the making of African societies. As Western interventionist forces, Christianity and colonialism were crucial in establishing and maintaining political, cultural, and economic domination. Indeed, both elements of Africa’s encounter with the West played pivotal roles in shaping African societies during the nineteenth and twentieth centuries. This volume uses a wide range of perspectives to address the intersection between missions, evangelism, and colonial expansion across Africa. The contributors address several issues, including missionary collaboration with the colonizing effort of European powers; disagreements between missionaries and colonizing agents; the ways in which missionaries and colonial officials used language, imagery, and European epistemology to legitimize relations of inequality with Africans; and the ways in which both groups collaborated to transform African societies. Thus, Missions, States, and European Expansion in Africa transcends the narrow boundaries that often separate the role of these two elements of European encounter to argue that missionary endeavours and official colonial actions could all be conceptualized as hegemonic institutions, in which both pursued the same civilizing mission, even if they adopted different strategies in their encounter with African societies.

The Making of Mission Communities in East Africa calls into question a number of common assumptions about the encounter between European missionaries and African societies in colonial Kenya. The book explores the origins of those communities associated with the Anglican Church Missionary Society from 1875 to 1935, examines the development within them of a "mission culture," probes their internal conflicts and tensions, and details their relationship to the larger colonial society. Professor Strayer argues that genuinely religious issues were important in the formation of these communities, that missionaries were ambivalent in their attitudes toward modernizing change and the colonial state alike, and that mission communities possessed substantial attractions even in the face of competition with independent churches. Dr. John Lonsdale of Trinity College, Cambridge has said that "It is a sensitive piece of revisionist history which breaks down the simple dichotomy of 'missions' and 'Africans' commonly found in earlier historiographies--and even in the period of profound crisis over female circumcision in Kikuyuland. In this, Professor Strayer shows convincingly how mission communities could be preserved from destruction by principled divisions between Africans as much as between their white missionaries. He has pursued themes rather than events and has therefore been able to make remarkably intimate observations of mission communities which were following their own internal patterns of growth, yet within the context of a deepening situation of colonial dependence.