Cette contribution compare les m‚thodologies et les ‚pist‚mologies r‚ciproques de la missiologie et de l'anthropologie en tant que disciplines. Selon l'auteur, le but initial de l'anthropologie... Show moreCette contribution compare les m‚thodologies et les ‚pist‚mologies r‚ciproques de la missiologie et de l'anthropologie en tant que disciplines. Selon l'auteur, le but initial de l'anthropologie est de d‚crire, d'analyser et de contextualiser toutes les variations culturelles de l'humanit‚. Mais l' anthropologie a connu des changements paradigmatiques; la notion de culture s'est transform‚e: les solutions de la g‚n‚ration pr‚c‚dente sont r‚invent‚es dans l'interaction sociale d'aujourd'hui. La nouvelle conception de la culture est capitale pour comprendre la relation entre missiologie et anthropologie. Li‚e … une croyance bien d‚finie, la position ‚pist‚mologique de la missiologie est tout … fait diff‚rente. Son point de d‚part est celui d'une v‚rit‚ revendiqu‚e, voire d'une r‚flexion orient‚e dans le but d'une expansion du message, en principe grƒce … une ‚tude syst‚matique et objective des autres croyances. Le dilemme que repr‚sente pour les missionnaires la "double loyaut‚", dans sa position d'ˆtre … la fois le repr‚sentant du message chr‚tien et l'observateur de l'autre, peut sembler r‚solu dans la cr‚ation des glises ind‚pendantes africaines, qui permet … la fois d'"avoir raison" tout en respectant l'autre. AprŠs avoir not‚ les diff‚rences ‚pist‚mologiques des deux disciplines, l'auteur montre quels sont leurs points communs. L'ethnologue comme le missionnaire participent dans une interaction restreinte, et mˆme instrumentale, au milieu culturel au sein duquel ils se trouvent et travaillent. Ils ‚tablissent un lieu de "culture interm‚diaire": la situation fondamentale de leur terrain respectif est plus semblable que leurs ‚pist‚mologies divergentes ne le laissent supposer. Mais cela ne veut pas dire que les deux disciplines soient en train de s'unifier progressivement. C'est seulement dans les ann‚es d'‚mergence de l'ethnologie que la missiologie en devint un des piliers, qui sont graduellement remplac‚s par des piliers proprement anthropologiques. Indig‚nis‚e, la missiologie quant … elle emprunte d‚sormais son propre chemin. Bibliogr., notes, r‚f. [R‚sum‚ ASC Leiden] Show less
This article explores the social impact of the motorcar on the relationship between the colonial State, the mission, and the Herero in Namibia in the period before 1940. It looks at how... Show moreThis article explores the social impact of the motorcar on the relationship between the colonial State, the mission, and the Herero in Namibia in the period before 1940. It looks at how perceptions of space and reality changed, how information regarding these factors and society changed, and how both Herero and European missionaries were affected by, and dealt with, the introduction of the motorcar into their midst. The article disusses the introduction of the motorcar in 1904, the car and South African colonial rule, new legislation regarding the occupation of land and Herero mobility, cars and status, the disadvantages of motor vehicles, cars and farms, the disadvantages of waggons and the use of cars by missionaries. It shows that motor vehicles became an indispensable attribute of colonial rule in Namibia. The introduction of the motorcar led to the development of new hierarchies of power and status. It brought greater mobility and, consequently, contact among people, yet at the same time it led to the loss of contact between the missionaries and large sections of the Namibian population. Includes notes and bibliographical references. [ASC Leiden abstract] Show less
This article describes the contested relationship that existed between the Herero and German missionaries in Namibia between 1900 and 1940. It argues that Herero converted to Christianity with... Show moreThis article describes the contested relationship that existed between the Herero and German missionaries in Namibia between 1900 and 1940. It argues that Herero converted to Christianity with specific aims and intentions, which were not necessarily the same as those envisaged or intended by German missionaries. In taking on aspects of the modern world, through the mediation of the mission, the Herero came into conflict with the missionaries, especially in terms of their usage of particular skills, beliefs, attitudes and activities. Focusing on music and marching bands on the one hand, and funeral rites on the other, the article shows that specific forms of music, dress, and behaviour acquired by the Herero from the Lutheran mission were often transformed in ways that were considered unacceptable by the missionaries. Although the missionaries hoped to influence the everyday life of the Herero in such a manner as to conform to their ideas of what the modern world should be, in the end the Herero sought to live their lives on their own terms and on the basis of what they considered to be modernity. Bibliogr., notes, ref., sum Show less
