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The culture confrontation remains the central theme throughout this book, with special emphasis given to points of conflict. My approach to each particular era has been guided by the question: What were the areas of incompatibility or conflict between African and European culture in the Lower Congo? By focusing my analysis on the dynamics of this confrontation, the point of contact between Congolese and Europeans, I have marked that the purpose of this study is not to present a characterization of Congolese or African culture as separate entities. Its aim has been to analyse the essential features of the confrontation between the two cultures.

The book's subtitle indicates that my study of the Lower Congo of the eighteen-eighties and nineties confines itself to the relationship between Congolese and Swedes, specifically the Swedish missionaries. This makes it possible to avoid repetition, since Slade's studies, together with David Lagergren's book Mission and State in the Congo, which was published in 1970, provide adequate coverage of the English-speaking Protestant missionaries, who with their Swedish counterparts played the principal role in the culture confrontation which took place in the region between the Atlantic and Stanley Pool at that period.

Cette étude tente d’établir un lien entre politique et littérature. Le cas étudié est celui d’un concours interafricain de théâtre organisé par l’État français. Nous avons d’abord discuté des relations entre État et littérature en France à travers les âges. Ensuite, nous avons fait une étude des discours politiques qui concernent l’Afrique : le discours international sur la coopération, le discours national sur la coopération et le discours sur la francophonie. Nous avons retenu des mots-clés dans ces discours. La promotion de la littérature francophone subsaharienne effectuée par sept organismes basés en France a ensuite été étudiée. Il s’agit de la promotion de l’UNESCO, du Ministère des Affaires Étrangères, du Haut Conseil de la Francophonie, du Ministère de la Coopération, du Ministère de la Culture, de la Radio France Internationale et celle effectuée par l’Agence de Coopération Culturelle et Technique. À partir des informations obtenues sur l’action et les pratiques discursives des institutions en France nous avons retenu un certain nombre de mots-clés. Nous avons ensuite cherché ces mots-clés dans les textes littéraires. Nous avons trouvé que les auteurs africains trouvent l’occasion dans les textes de traiter des relations entre la France et les anciennes colonies, entre l’Afrique et l’Occident. La problématique offre des possibilités d’expression efficaces, quelle que soit la nature du texte dramatique (drame, tragédie ou farce). Nous avons relevé et discuté des mots-clés trouvés à la fois dans les discours politiques et dans les textes littéraires. La promotion étatique de la littérature francophone de l’Afrique subsaharienne porte sur l’édition et sur le maintien du français en Afrique. Dans le cas du concours de théâtre étudié, elle semble aboutir à la création d’une carrière d’écrivain et à la constitution d’un répertoire de théâtre en langue française.

Engelska översättningar av de fem föreläsningar som hölls i samband med de hermeneutiska och exegetiska dagarna i Uppsala den 26-27 sept 1994. Bidragen behandlar frågor kring europeisk (Fornberg, Kirsten Nielsen), indisk (Lucien Legrand), kinesisk (Thor S

Inom evangelisk mission kom vid mitten av 1800-talet konfessionsfrågan att spela en mer betydelsefull roll än tidigare. De i slutet av 1700-talet och början av 1800-talet bildade missionssällskapen hade haft en interkonfessionell inriktning och medvetet syftat till att förmedla ett allmänkristet budskap. Kyrkoproblemet hade inte varit aktuellt. Det hade närmast varit fråga om en pietistiskt färgad målsättning att nå de enskilda individerna.

I denna avhandling belyses först de faktorer som ledde till detta inom evangelisk mission ovanliga resultat. I fortsättningen behandlas den svenska kyrkomissionens historia fram till år 1901. Tyngdpunkten ligger på utvecklingen i Sverige och frågan om kyrkomissionens integration i svenskt kyrkoliv. En viss uppmärksamhet har också ägnats åt verksamheten på missionsfälten.

Någon egentlig inledning har inte ansetts nödvändig, eftersom Sundkler ingående behandlat den föregående tidens problematik.

Den följande framställningen söker visa att det är motiverat att sätta åtskilliga förhållanden inom svenskt kyrkoliv på 1870-talet i relation till kyrkomissionens tillkomst.

Disasters of physical origin, including earthquakes, floods, landslides, tidal waves, tropical storms, tsunamis, and volcanic eruptions, have affected millions of people globally over the past 100 years. Proportionately, there is far greater likelihood of being affected by such disasters in low-income countries than in high-income countries. Furthermore, low-income countries are in need of international assistance following disasters more often than high-income countries. The funding of international humanitarian assistance has increased from USD 12.9 billion in 2006 to an estimated USD 16.7 billion in 2010. The majority of this funding is channelled through humanitarian agencies and is supposed to be distributed based on the need of those affected, as assessed using needs assessments. Such needs assessments may be used to inform decisions internally, to influence others, to justify response decisions, and to obtain funding. Little is known about the quality of needs assessments in practical applications. Consequently, this paper reports on and analyses the views of operational decision-makers in major health-related humanitarian agencies on needs assessments.

Yngve Brilioth: Svensk medeltidsforskare och internationell kyrkoledare.

Som docent i Uppsala, professor i Åbo och Lund och även som biskop i Växjö ägnade sig Yngve Brilioth med stor kraft åt forskning och var djupt respekterad för sin lärdom. Denna forskarbiografi av framlidne Carl F. Hallencreutz tar fasta på värdet av Brilioths vetenskapliga arbeten om framförallt svensk medeltid och dess kyrkliga liv. Brilioths forskning sträckte sig även till lutherdomen i Sverige, Svenska kyrkans gudstjänstliv, predikan och nattvard. Forskningen om den anglikanska kyrkan, den liturgiska förnyelsen och Oxfordrörelsen ledde till hans engelskorientering och förde honom i nära kontakt med engelsk kultur och politik.

Yngve Brilioth bidrog effektivt till den ekumeniska rörelsens framväxt och konsolidering från Stockholmsmötet 1925 till Kyrkornas Världsråd i Amsterdam 1948 och mötet i Evanston 1954, då som ärkebiskop. Under 1930- och 40-talet var han en av de starkaste krafterna vid Erling Eidems sida i Svenska kyrkans högsta ledning som en del av en ekumenisk frontställning mot nazismen och ett stöd åt Bekännelsekyrkan i hennes kamp.

Carl F. Hallencreutz (1934-2001) var professor i missionsvetenskap vid Uppsala universitet 1976-1997 och utgivare av Studia Missionalia Upsaliensia XXVIII-LXIX.

Daring in Order to Know that was Bengt Sundkler's title of his lecture when he as Bishop of Bukoba - and Professor Upsaliensis on leave from his Alma Mater - summarized the history of the International Missionary Council on the eve of its integration with the World Council of Churches in New Delhi on 17th November 1961. As a title Daring in Order to Know is a fitting pointer also to characteristic features in Bengt Sundkler's own scholarly contribution. Courage, concerned commitment and understanding involvement in people inform his analysis. Artistic ambitions inspire the form of presentation of his results. That is why we have decided to call this Festschrift, "Daring, in Order to Know": Studies in Bengt Sundkler's Contribution as Africanist and Missionary Scholar.

King Ngungunyana was the lord of the mighty Gaza Empire, covering most of the interior Mozambique south of the Zambezi and parts of present Zimbabwe, when the Portuguese in 1885 were requested by the Berlin Congress to accelerate their colonization. The small enclaves around certain port towns were no longer sufficient, in order to claim the territory as one's colony. "Effective occupation" was the new precept, leading very soon to conflict with King Ngungunyana and, in 1895, the defeat of the Gaza Empire. Thus began Portugal's factual colonization of Mozambique.

A few years earlier, Protestant missionaries of the American Board of Commissioners for Foreign Mission bad attempted to begin mission work within the Gaza Empire. Although invited by the King, the effort failed and the missionaries settled near the town of Inhambane, within the Portuguese realm.

Catholic Missions, which had been successful during the previous centuries, had ceased to function in all Mozambique, as Religious Orders bad been prohibited since 1834. Seemingly, the arrival of Protestants to Inhambane and also to Lourenço Marques, however, stimulated the Catholic Church into action, and around 1890 new Missions were established "to combat the Protestant propaganda". Meanwhile, the American Board missionaries withdrew, and from 1893 we find American Methodists working in their stead.

Part Two of the dissertation deals with the time of the Republic in Portugal, from 1910. Strongly anti-clerical, the Republicans enforced the separation of the Church from the State. This led to difficult times for the Catholic Missions in Mozambique, while it facilitated, somewhat, the task of the Protestants. However, the urge to "civilize the natives" gradually made the Republicans accept the Catholic Missions as "civilizing factors". The spirit of this period allowed for the development of the first Independent African Churches in Mozambique, as well as a first African attempt at political independence.

Part Three, 1926-1960, pictures the firmer political grip of "0 Estado Novo", under dictator Antonio Salazar. Forced labour and oppression were the lot of the people, and the Portuguese Catholic Church became the "spiritual arm of the State". "Portugalization" was the new formula. This placed all education of the Africans into the bands of the Catholic Missions, simultaneously closing all Protestant village schools. The period is characterized by a "tug-of-war" between Catholics and the Protestants, who survived by experimentation with new methods and, paradoxically, grew in numbers.

The final part of this dissertation, 1961-1974, deals with the Liberation Struggle of FRELIMO, and the Portuguese response. The Portuguese Catholic Church was still, unfailingly, supporting the political regime and its war efforts. Gradually, a growing force of opposition within the Church became courageously active. Meanwhile, Protestant Missions prepared for the future by "africanizing" their structures, and some were made to suffer for alleged subversion, before the "Carnation Revolution" in 1974 put a sudden end to war activities.

I suggest that several elements within the Church history of Mozambique contributed to the negative attitude towards religion, which was displayed by FRELIMO during the first years of independence.

In January, 1951, the Lutheran Church of China denounced all relations with the American, German and Scandinavian missions, which for more than half a century had worked in the country. As one of the first, this church made a clear and corporate stand in favour of the New Democracy and the Three-Self Movement, while most of the missions made their political choice, retreated with the Nationalists and finally went to Taiwan.

This book presents the Lutheran missions from optimistic new orientations in 1944 to the evacuation and the break down of the cooperation with the Chinese church seven years later. This short .period was dramatic and of great importance for the whole missionary movement, and the study may lead to renewed self-criticism and to a necessary re-evaluation of the Chinese Revolution - one of the most significant events in World History.

The present study provides an analysis of two different but interrelated historical dimensions. The first dimension, the founding process of Japanese Protestantism, is analysed in its wider historical context on the basis of contemporary scholarship, particuhirly Japanese. A second dimension: the ongoing historiographical interpretation of the founding process, is analysed from the foundation period itse1f up to 1945, against its contemporary historical background. The analytical approach takes account of the forms of history writing as weil as its contents, in an overall comparative perspective applied to the Japanese and the Western material. In the çonclusion the interpretative trends which are identified through the analysis of the second, historiographical dimension, are related to trends in contemporary interpretationof the foundation period. The conclusion thus focus on the relationship between prewar and postwar interpretation of Japanese Protestant beginnings.

Svenska missionsförbundet är ett barn av 1700- och 1800-talens väckelserörelser. Det växte fram i ett samhälle som karakteriserades av förändring och uppbrott. Först efterhand skulle det finna sin nutida form. Vägen dit var inte utstakad och självklar. Väckelsens innehåll och utformning blev utgångspunkten för vad som skulle ske. Utvecklingen ägde rum i ett samspel mellan karismatiska ledare, med ibland skiljaktiga uppfattningar, och människomassor som anslöt sig dit där de fann mening med och innehåll i sina liv. Framställningen i det följande utgår från denna utveckling. Men denna utveckling påverkades starkt av väckelsens nedslag hos andra grupper och organisationer och av vad som skedde runt om i det övriga samhället.

Vad var då väckelsen? Hur såg dess innehåll och former ut? Vilka händelser och utvecklingsdrag skulle påverka? Fick tron och dess innehåll konsekvenser för gärningarna, och i så fall hur, för den frikyrka som växte fram med stark kraft? Hur kommer Svenska missionsförbundet alltifrån sin tillkomst 1878 och dess ledare in i den bilden? Hur såg det ut på det lokala planet i dess samspel med vad som hände inom det ledande överskiktet? Vilka organisatoriska följder fick tron? Hur utvecklades Missionsförbundet sedan fram till sin nya konstitution 1964, som på ett sätt utgör en naturlig slutpunkt for en undersökning. Frågorna speglar en komplicerad men också fascinerande utveckling under de hundra åren mellan 1870 och 1970. Tron och gärningarna bör kopplas samman och kunna ge en möjlig tolkningsram för vad som skedde.

This dissertation is focused on one of many aspects of religion and politics in Guatemala in recent history (1976-1990). This period is characterized by unequal wealth distribution, ethnic divisions, civil war, and U.S. influence. It is a contemporary mission history examining missionary efforts directed from the United States, Guatemalan responses, and indigenous initiatives.

The problem concerns a movement within Protestant evangelicalism, which in this study is called Political Evangelicalism, and its relationship to the counterinsurgency war which the Guatemalan military waged against guerrillas, political opposition, and the Mayan majority. The problem centers on the following interrelated questions: How did Political Evangelicalism appear in Guatemala and how did it develop? How did agents of Political Evangelicalism act? What kind of discourse was employed to legitimize armed and structural violence? What was the relationship between Political Evangelicalism and counterinsurgency strategy?

Political Evangelicalism must be reflected through different actors and aspects of Guatemalan conflicts to be understood. Therefore, Political Evangelicalism is placed in the broader context of the Guatemalan situation and its relation to the United States. This is a chronological study describing the role and development of Political Evangelicalism on three levels: the relationship between the United States and Guatemala; Guatemala on the national level; and an in-depth study of the Ixil people. The focal point is on the Guatemalan national level. A wide array of empirical material is employed, including interviews, unpublished documents, official documents, booklets, articles, and so on.

Moen's work is one in a succession of recent studies of African traditions of knowledge, facing today's process of modernisation. The Mongwande snake cult is an example of how such traditions have survived intense influence from the modern schools and Christian mission. In the problematic situation of today it seems that these traditions are going through a revitalisation. The snake cult of the Mongwande is not a vanishing tradition, everything indicates that it has preserved its vitality and is continuing to be an important part of their belief, along with new Christian ideas and practises. Sveinung J. Moen's Monograph is a valuable contribution to the ethnography of the Congo.

Axel Sommerfelt, Professor Emeritus, University of Oslo

When Sveinung J. Moen looked for the core of African culture among the Mongwande people in the northern Congo (Kinshasa) he scientifically made an interesting choice. The snake cult became the starting point of a broad analysis of society. The local Christian Church was confronted with the demands of customary rights. A pastor wanted to swear by the Bible, when he declared himself innocent of adultery. But he was forced to touch the snake skin lightly with his fingers. An exceptionally beautiful example of cultural encounter.

Sigbert Axelson, Ph.D, Uppsala University

This work gives a remarkable mission perspective on a deeply interesting local cult and makes an excellent and rational interpretation of the snake cult phenomenon with deep respect for the culture harbouring these expressions of faith.

Aasulv Lande, Professor, University of Lund

La Communauté Évangélique du Congo Kinshasa célèbre, en 2006, son 125e anniversaire, occasionné par l’arrivée au Congo, en 1881, du premier missionnaire de la Svenska Missionsförbundet. La CEC célèbre cet anniversaire ensemble avec ses Églises Soeurs, l’Église Évangélique du Congo Brazzaville et la Svenska Missionskyrkan de la Suède. Les dirigeants de ces trois Églises disent dans la préface du livre :

C’est avec joie que nous pouvons ensemble présenter la version française du présent livre, écrit à l’occasion du centenaire de la Svenska Missionsförbundet en 1978 par Arvid Stenström, secrétaire de la mission extérieure entre 1955 et 1971. S’adressant initialement à un public suédois, ce livre couvre une époque importante de la vie de nos trois églises. Du fait que Arvid Stenström fut particulièrement actif pendant cette époque de transition, vers l’indépendance des nations et l’autonomie des églises des deux Congo, ce livre est, en grande partie, auto vécu. Il revêt aussi une grande importance pour la compréhension de l’histoire commune de nos trois églises.

Bengt Sundkler's-Bantu Prophets in South Africa (1948, second ed. 1961) has become widely known as a pioneering work on the life and ideology of Independent African Churches. After him, a large number of scholars have devoted themselves to related studies in various parts of Africa.

After three decades Professor Sundkler has returned to the same Zulu and Swazi churches among whom he began his research about 1940. This time he interprets them from a different point of view. He has concentrated on the history and the leading personalities of some of these churches, including that of the famous Isaiah Shembe.

The difference in time and perspective between the earlier book and this new volume, Zulu Zion and some Swazi Zionists, leads to challenging questions with regards to the Southern Africa church movement as a whole. The present study is built on rich finds of original source material.

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"Zionists" ama-Ziyoni they call themselves. Wherever they live and move in Southern Africa, their white garments with the green or blue sash and the wooden crozier give them away as "the people of Zion". In South Africa and Rhodesia there are at least two million of them, and their numbers appear to be increasing all the time.

For linguistic reasons I have dwelt on Zulu and Swazi organizations alone, and of these, stuck to a very limited number, although faithfully, for as many as thirty-five years in some cases. How representative is this particular selection? They comprise chiefly such churches as for historical reasons-related to the beginnings of Zulu Zion-and because of ideological significance command attention. In the Swazi case it bas been possible to be more inclusive; but here again, the historical links with the beginnings have determined the choice. We feel assured that the selection is as fair as one could hope for in the circumstances.

My limitations for the task are obvious. In spite of efforts at understanding, I may have missed some of the rich overtones which make a difference in interpretation. This study was thus written in anticipation of one to be made some day by an African scholar living much closer to the anguish and jubilation of the movement than I could ever be.

In an earlier study entitled Bantu Prophets in South Africa (1948, 1961) the approach was largely sociological. This time I have followed the path of history and of biography. I am dealing with the same limited number of Zulu and Swazi churches to which was devoted that other book, but the material, the presentation, and the final evaluation are different.

Uppsala, Sweden, September 1975

Bengt Sundkler

In this study Roland Allen's brand of Sacramental Anglicanism is explored and his functional view of the proper agents of Mission is assessed.