By Gerald O. West
The Stolen Bible tells the tale of ways Southern Africans have interacted with the Bible from its arrival in Dutch imperial ships within the mid-1600s via to modern post-apartheid South Africa.
The Stolen Bible emphasises African employer and distinguishes among African receptions of the Bible and African receptions of missionary-colonial Christianity. via a sequence of unique ancient, geographical, and hermeneutical case-studies the e-book analyses Southern African receptions of the Bible, together with the earliest African encounters with the Bible, the interpretation of the Bible into an African language, the appropriation of the Bible by way of African self sufficient church buildings, using the Bible within the Black liberation fight, and the ways that the Bible is embodied within the lives of standard Africans.
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Additional resources for The Stolen Bible: From Tool of Imperialism to African Icon
Sample text
Balkema, for The Van Riebeeck Society, 1952), xix. 3 Thom, Journal of Jan Van Riebeeck, Vol I, xxii. 4 Thom, Journal of Jan Van Riebeeck, Vol I, xxvi–xxxii. In the period of Van Riebeeck’s administration the Journal also included an array of other documents, copies of letters, resolutions of the Council of Policy, reports of expeditions, etc. In this respect it is quite a comprehensive account. ��63/9789004322783_004 20 Chapter 1 diary of Jan Van Riebeeck. The Journal was an official document, and it was a requirement of each and every one of the Comapany’s stations.
17 They then go on to explain carefully what kinds of fruit and vegetables could be grown in the particular soil type at the Cape and with the available water. 18 Though emphasising the positives of their proposal, there is already a hint here of the uncertainty that surrounds cattle at the Cape. The word ‘sometimes’ is significant. Fruit and vegetables are certain, cattle less so. As cattle are a key concern of and a central concept within the argument of my book, cattle (and the land they require) will form a focus of my analysis of this and other sources.
In the midst of work beginning on the fort, on the 10th April, about noon, “a small band of 9 or 10 savages from Saldania arrived”. The Journal entry goes on then to record in some detail the relationship between the two African peoples. The most local African group, previously described as “fisherman” The Imperial Bible 41 and now referred to by the proper noun “Strandlopers” (beach walkers),77 take what appears to the Journal to be a defensive stance over-against those from Saldania. 78 As we will soon see, the Company has little understanding of the complex relationships between the various local peoples; and, the local “Strandlopers” will not allow themselves to be so easily displaced as the intermediaries between the Dutch and the African peoples to the interior of the Cape.