The study of indigenous religions has become an important academic field, particularly since the religious practices of indigenous peoples are being transformed by forces of globalization and transcontinental migration. This book will further our understanding of indigenous religions by first considering key methodological issues related to defining and contextualizing the religious practices of indigenous societies, both historically and in socio-cultural situations. Two further sections of the book analyse cases derived from European contexts, which are often overlooked in discussion of indigenous religions, and in two traditional areas of study: South America and Africa.

As the author of Abantu Abamnyama Lapa Baveta Ngakona (1922), Magema Fuze is a classic example of how first-generation converts made the transition from oral to literate cultures, the homestead to the mission and from being 'native informants' to being kholwa intellectuals. The kholwa had no secure cultural or political identity, caught as they were in the 'Natal-Zululand divide', between the promise of full and equal incorporation into colonial society and the ties that bound them to traditional society and culture.

This is the first full-length historical study of indigenous evangelists across a range of societies, geographical regions and colonial regimes and the first to focus on the complex issues of authority surrounding the evangelists. It answers a need frequently voiced in recent studies of Christian missions. Most scholars now acknowledge that the remarkable expansion of Christianity in Africa, Asia and the Pacific in the nineteenth and twentieth centuries owed far more to the efforts of indigenous preachers than to the foreign missionaries who loom so large in publications. This book addresses that concern making an excellent introduction to the role of indigenous evangelists in the spread of Christianity, and the many countervailing pressures with which these individuals had to contend. It also includes in the introductory discussions useful statements of the current state of scholarship and theoretical debates in this field.

This volume critically examines sources of evidence and material from the archive that historically have been used to tell southern Africa’s pre-colonial story.

One hundred years ago Bishop Colenso was excommunicated because of his liberal critical views on the inspiration and authority of the Bible. But while in South Africa he worked strenuously for social and political reform. 2003 will mark the revocation of his excommunication in a ceremony in South Africa and this book commemorates that event. It is divided into sections on African Culture, Bible, Theology and Social History and contains contribution from English, Dutch and South African scholars. It will appeal not only to the biblical scholar and Christian theologian but also to anyone interested in the 19th century conflict of theology and reason and the struggle against colonial exploitation.

This edited collection gives voice to neglected public intellectuals in the arts, humanities, and journalism in South Africa who gave voice and presence to those who have been marginalized and silenced in South African history Edward Said described a public intellectual as someone who uses accessible language to address a designated public on matters of social and political significance. The essays in Public Intellectuals in South Africa apply this interpretive prism and activist principle to a South African context and tell the stories of well-known figures as well as some that have been mostly forgotten. They include Magema Fuze, John Dube, Aggrey Klaaste, Mewa Ramgobin and Koos Roets, alongside marginalized figures such as Elijah Makiwane, Mandisi Sindo, William Pretorius and Dr Thomas Duncan Greenlees. The essays capture the thoughts and opinions of these historical figures, who the contributors argue are public intellectuals who spoke out against the corruption of power, promoted a progressive politics that challenged the colonial project and its legacies, and encouraged a sustained dissent of the political status quo. Offering fascinating accounts of the life and work of these writers, critics and activists across a range of historical contexts and disciplines, from journalism and arts criticism to history and politics, it enriches the historical record of South African public intellectual life. This volume makes a significant contribution to ongoing debates about the value of research in the arts and humanities, and what constitutes public intellectualism in South Africa.

The essays collected in African Print Cultures claim African newspapers as subjects of historical and literary study. Newspapers were not only vehicles for anticolonial nationalism. They were also incubators of literary experimentation and networks by which new solidarities came into being. By focusing on the creative work that African editors and contributors did, this volume brings an infrastructure of African public culture into view. The first of four thematic sections, “African Newspaper Networks,” considers the work that newspaper editors did to relate events within their locality to happenings in far-off places. This work of correlation and juxtaposition made it possible for distant people to see themselves as fellow travellers. “Experiments with Genre” explores how newspapers nurtured the development of new literary genres, such as poetry, realist fiction, photoplays, and travel writing in African languages and in English. “Newspapers and Their Publics” looks at the ways in which African newspapers fostered the creation of new kinds of communities and served as networks for public interaction, political and otherwise. The final section, “Afterlives, ” is about the longue durée of history that newspapers helped to structure, and how, throughout the twentieth century, print allowed contributors to view their writing as material meant for posterity.

Offers a progressive Christian approach to soteriology and missiology in a global, postcolonial context. This book proposes an integration of gospel and culture. It aims to steer a third course towards an integration of the knowledge and treasures, the losses and laments of Christianities forged in colonizing and colonized societies.

Print Culture in Southern Africa is concerned with the institutions and processes informing textual production, circulation and consumption in the region, over a broad historical period from the late 18th century to the present day. The book is organised around three closely related themes. Firstly, it presents original research into the formation of reading publics and the impact of reading cultures, by uncovering obscure but important reading communities and circuits of book distribution and reception. A second theme is the relationship between print and politics, with a particular focus on the networks of power: how control over the production and circulation of printed books has shaped literary and cultural development. The third theme is transnational print culture, and how the control exercised by publishers in Europe and America has shaped literature and society in southern Africa. Drawing together interdisciplinary research and diverse methodologies, the collection encompasses a range of perspectives, including literary studies, anthropology, publishing studies, the history of the book and art history, and many of the chapters are based on previously unexamined archives and collections. The volume contributes to current debates and opens up new and exciting ways of furthering the study of postcolonial literature and African book history. The chapters included in this book were originally published in the Journal of Southern African Studies.

This book examines the active role played by Africans in the pre-colonial production of historical knowledge in South Africa, focusing on perspectives of the second king of amaZulu, King Dingane. It draws upon a wealth of oral traditions, izibongo, and the work of public intellectuals such as Magolwane kaMkhathini Jiyane and Mshongweni to present African perspectives of King Dingane as multifaceted, and in some cases, constructed according to socio-political formations and aimed at particular audiences. By bringing African perspectives to the fore, this innovative historiography centralizes indigenous African languages in the production of historical knowledge.