Lovedale 1930-1955 : the study of a missionary institution in its social, educational and political context
- White, Timothy Raymond Howard
- Authors: White, Timothy Raymond Howard
- Date: 1988
- Subjects: Lovedale Institution , History , South Africa , Education , African people
- Language: English
- Type: text , Thesis , Masters , MA
- Identifier: vital:2527 , http://hdl.handle.net/10962/d1001856
- Description: Lovedale was founded by the Glasgow Missionary Society as an eduational centre for Africans. Education was to be adapted to the lives of the Africans which would be a departure from the English classical tradition. This meant that emphasis was placed on vocational training and that academic education focussed on the study of English rather than the Classics. But the importance of mother-tongue education was also stressed. The missionaries placed emphasis on village education, whereby the African would be taught skills and crafts that would be useful to him in life. Education, they argued, should also aim at character-training and at spreading the Christian message. They also wanted to see co-operation between the Church and the State in the education of the African. Vocational education was designed to create African artisans who would be able to compete with Whites; but it also aimed at emphasizing the importance of industry in building up character. The Lovedale Press illustrates vocational training in progress, dealing with the difficulties that arose when African printers came into competition with Whites. But the missionaries also used the Press to propagate the Christian message and to promote African literature. An ideological rift began to open up between the missions and the new Black political beliefs of the Second World War. This led to the Lovedale Riot which is considered in the broader framework of sociopolitical unrest within the country. After the 1948 Election an ideological rift also developed between the missions and the State. This study concludes by examining the introduction of the Bantu Education Act and the Lovedale response to this. It was felt that although Bantu Education threatened to undermine their educational endeavour, they should nevertheless cooperate with the system in order to save what they had built up.
- Full Text:
- Authors: White, Timothy Raymond Howard
- Date: 1988
- Subjects: Lovedale Institution , History , South Africa , Education , African people
- Language: English
- Type: text , Thesis , Masters , MA
- Identifier: vital:2527 , http://hdl.handle.net/10962/d1001856
- Description: Lovedale was founded by the Glasgow Missionary Society as an eduational centre for Africans. Education was to be adapted to the lives of the Africans which would be a departure from the English classical tradition. This meant that emphasis was placed on vocational training and that academic education focussed on the study of English rather than the Classics. But the importance of mother-tongue education was also stressed. The missionaries placed emphasis on village education, whereby the African would be taught skills and crafts that would be useful to him in life. Education, they argued, should also aim at character-training and at spreading the Christian message. They also wanted to see co-operation between the Church and the State in the education of the African. Vocational education was designed to create African artisans who would be able to compete with Whites; but it also aimed at emphasizing the importance of industry in building up character. The Lovedale Press illustrates vocational training in progress, dealing with the difficulties that arose when African printers came into competition with Whites. But the missionaries also used the Press to propagate the Christian message and to promote African literature. An ideological rift began to open up between the missions and the new Black political beliefs of the Second World War. This led to the Lovedale Riot which is considered in the broader framework of sociopolitical unrest within the country. After the 1948 Election an ideological rift also developed between the missions and the State. This study concludes by examining the introduction of the Bantu Education Act and the Lovedale response to this. It was felt that although Bantu Education threatened to undermine their educational endeavour, they should nevertheless cooperate with the system in order to save what they had built up.
- Full Text:
Anglican missionary policy in the diocese of Grahamstown under the first two bishops, 1853-1871
- Authors: Goedhals, Mary Mandeville
- Date: 1979
- Subjects: Anglican , Diocese , Grahamstown , Bishops , Missionary policy , Cattle Killing , Government , Education , Black people , John Armstrong , Henry Cotterill
- Language: English
- Type: text , Thesis , Masters , MA
- Identifier: vital:1211 , http://hdl.handle.net/10962/d1001540
- Description: In 1843 a committee of the Colonial Bishroprics Fund appointed to investigate the state of the Church of England at the Cape of Good Hope, recommended the formation of a bishopric, and suggested that the bishop settle in the eastern districts of the colony, with an archdeacon in Cape Town. Three significant principles had been enunciated: the church was to grow under a bishop, the church would have a dual mission to blacks and whites, and the colony's eastern frontier, long a political and military headache, was seen as the focus of a new and spiritual battle. Contact between Nguni tribesmen and the eastward-moving European trekboer began in the region of the Fish River during the rule of the Dutch East India Company. Cattle and land were the main ingredients of the frontier conflict. From the point of view of the white settler, the growing cattle trade meant an increased need for pasture, but although the motive for expansion was economic, frontiersmen had come to regard large lands as their birthright. The semi-nomadic pastoral economy of the Nguni also required abundance of land, which was vested in the tribe. To the tribesmen, their cattle had a political, social and religious significance which transcended the economic. Cattle were sacrificed to the ancestors to propitiate the shades of the departed and to secure the prosperity of the tribe. The years of conflict, the constant threat to their herds and their land, undermined the basis of Nguni society, without providing it with a new foundation.
- Full Text:
- Authors: Goedhals, Mary Mandeville
- Date: 1979
- Subjects: Anglican , Diocese , Grahamstown , Bishops , Missionary policy , Cattle Killing , Government , Education , Black people , John Armstrong , Henry Cotterill
- Language: English
- Type: text , Thesis , Masters , MA
- Identifier: vital:1211 , http://hdl.handle.net/10962/d1001540
- Description: In 1843 a committee of the Colonial Bishroprics Fund appointed to investigate the state of the Church of England at the Cape of Good Hope, recommended the formation of a bishopric, and suggested that the bishop settle in the eastern districts of the colony, with an archdeacon in Cape Town. Three significant principles had been enunciated: the church was to grow under a bishop, the church would have a dual mission to blacks and whites, and the colony's eastern frontier, long a political and military headache, was seen as the focus of a new and spiritual battle. Contact between Nguni tribesmen and the eastward-moving European trekboer began in the region of the Fish River during the rule of the Dutch East India Company. Cattle and land were the main ingredients of the frontier conflict. From the point of view of the white settler, the growing cattle trade meant an increased need for pasture, but although the motive for expansion was economic, frontiersmen had come to regard large lands as their birthright. The semi-nomadic pastoral economy of the Nguni also required abundance of land, which was vested in the tribe. To the tribesmen, their cattle had a political, social and religious significance which transcended the economic. Cattle were sacrificed to the ancestors to propitiate the shades of the departed and to secure the prosperity of the tribe. The years of conflict, the constant threat to their herds and their land, undermined the basis of Nguni society, without providing it with a new foundation.
- Full Text:
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