Abstract
This paper identifies and outlines certain key issues in the discourse on postcolonial mission, recognizing that half-a-century after decolonization and independence, and after the shift in World Christianity’s centre of gravity from Western Europe to the Global South, the legacies of colonialism are still very much with us. From a Two-Third’s World perspective therefore, colonialism in its multi-faceted manifestations is still very much alive. Notwithstanding significant gains within the era of ‘Black Empowerment’, the struggle against racism, oppression, and exclusion, amongst others things, continues. The Christian faith has supplied its fair share of inspiration for social activism, with particular reference to the particular ‘five marks/five faces’ of mission theology and praxis, namely proclamation; nurture; loving service; social transformation; and care for creation.
Highlights
I begin with the juxtaposition of the following three statements: 3⁄43⁄4 The reason we still concern ourselves about “colonialism” and its residue in mission when the era of colonialism seems over is that...a “neo-colonialism” has emerged and permeated every sector of people’s lives in the world, without having to invade the physical territory of the colony2.3⁄43⁄4 From this it can be seen that it remains important to reflect on and engage in missiological discourse on the issue of voice and voicelessness
This paper identifies and outlines certain key issues in the discourse on postcolonial mission, recognizing that half-a-century after decolonization and independence, and after the shift in World Christianity’s centre of gravity from Western Europe to the Global South, the legacies of colonialism are still very much with us
The Christian faith has supplied its fair share of inspiration for social activism, with particular reference to the particular ‘five marks/five faces’ of mission theology and praxis, namely proclamation; nurture; loving service; social transformation; and care for creation
Summary
I begin with the juxtaposition of the following three statements: 3⁄43⁄4 The reason we still concern ourselves about “colonialism” and its residue in mission when the era of colonialism seems over is that...a “neo-colonialism” has emerged and permeated every sector of people’s lives in the world, without having to invade the physical territory of the colony. 3⁄43⁄4 From this it can be seen that it remains important to reflect on and engage in missiological discourse on the issue of voice and voicelessness. The African continent continues to be an echoing voice amidst the dominant discourse. 3⁄43⁄4 In an age of Obama, [Martin Luther] King’s legacy is more critical than ever to remind us of what remains to be done to make our nation a reflection of our noblest dreams and our highest ideals. Wherever one locates oneself along the spectrum of viewpoints, it remains incumbent upon the interested observer to both understand and engage the realities of life’s unending ambiguities and contradictions. Given the broad scope of our theme, namely Social Struggle and Faith-Based Activism in ‘Black Empowerment’ times, I am locating my paper mainly within the framework of contemporary missional and missiological discourse. For the sake of brevity, I will frame my paper along the lines of the following five propositions: 3⁄43⁄4 Taking the lead on an agenda for postcolonial mission 3⁄43⁄4 Pushing the boundaries on context 3⁄43⁄4 Reconfiguring theological education 3⁄43⁄4 Transforming global ecumenical and mission organizations 3⁄43⁄4 Towards an African diaspora network for postcolonial mission
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