Abstract

The author chooses to write a social mission history of the DRC in order to relate important mission events properly to the developing political economy in South Africa. He chooses to follow the nethodology describe especially by Grundlingh and Hobsbawm. He sees mission history and church history as interchangeable, and views Christian history as an important rubric of general human history. He analyses the period 1934-1961 in this article, and starts with the DRC mission policy established in 1935. The author points out a close entwinement of mission policy and political culture, in that “the solution of the native question” formed the central pivot in both mission and political policy. He analyses events around the publication of the Tomlinson Report to illustrate the link between mission policy and political culture (segregation/apartheid). There were also voices of protest against these developments, especially from people with missionary involvement. The author is convinced that there are various important areas for further research (which explains why he subtitled his article: “A reconnaisance in terms of social mission history”). Some of these areas are the relationship between mission and financial ability and the DRC’s late involvement in urban mission. The author concludes with an ambivalent evaluation of DRC mission from a social historical perspective, but stresses that much more research is needed before any conclusive evaluation can be attempted.

Highlights

  • The author chooses to write a social mission history of the DRC in order to relate important mission events properly to the developing political economy in South Africa

  • The author points out a close entwinement of mission policy and political culture, in that “the solution of the native question” formed the central pivot in both mission and political policy

  • He analyses events around the publication of the Tomlinson Report to illustrate the link between mission policy and political culture

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Summary

BEGRIPSOMSKRYWING

Ek reken dat dit noodsaaklik is dat ek my siening van 2 begrippe baie kortliks verduidelik: sendinggeskiedenis en sosiale sendinggeskiedenis. Dit lyk vir my dus voor die hand liggend dat daar belangrike winspunte vir teologie en missiologie te vind is in die skryf van die sendinggeskiedenis ook vanuit hierdie gesigspunt[5]. 4 “Volwaardige sosiale geskiedskrywing vereis onder andere dat daar met ‘n sensitiewe oor geluister word na die verskeidenheid stemme vanuit die laer klasse uit die verlede; dat die navorser oor die vermoë beskik om hom op ‘n verbeeldingryke wyse, sonder om te romantiseer, in die plek van andere te plaas wie se lewensopvattinge en waardes totaal van syne mag verskil; dat hy die aard en wese van sosiale protes en konflik, wat dikwels ‘n integrerende deel van verhelderende sosiale geskiedenis vorm, deeglik moet deurgrond; en dat hy boonop die verbande tussen sy bepaalde tema en die sosio-ekonomiese asook politieke konteks oortuigend moet aantoon” (Grundlingh 1987:46). ‘n geheelprentjie van die Suid-Afrikaanse geskiedenis is nodig vir beide “sekulêre” geskiedskrywers sowel as vir missioloë en ander sosiaal-wetenskaplikes, want, soos die Comaroffs (1991:xiv), in navolging van Monica Wilson, verklaar: “... it is impossible to understand the past or the present in South Africa without taking into account the salience of religion - especially evangelical Christianity”[7]

NED GEREF SENDING: ‘N DWARSSNIT 1934 TOT 1961
Sending en politieke kultuur11
Sending en volksdiens
Sending en Afrikanerprotes
Belangrike areas vir verdere navorsing
SAMEVATTING
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