Lamin sanneh autobiography definition

Done Daily. Many Strands, Seamless Identity. Mwenda Ntarangwi March 1, Share This Post:. Mwenda Ntarangwi. Prev Previous Humbled by Her Habits. Next Memo to Jessica Next. Financially Support Reformed Journal! Continue reading. You must be logged in to post a comment. Read more from source Related posts:. Like this: Like Loading Leave a Reply Cancel reply.

Telling the story of African immigrants living in the Americas. Discover more from Africans in America Subscribe now to keep reading and get access to the full archive. Type your email… Subscribe. Go to mobile version. Journal of the American Academy of Religion. Maryknoll, New York: Orbis,94—5. External links [ edit ]. Authority control databases.

Hidden category: Articles with hCards. Toggle the table of contents. Sanneh in January 6, aged 76 United States.

Lamin sanneh autobiography definition

Scholar of missions and religious studies. History of African Christianity and a pioneer in the academic field of world Christianity. Missiologyreligious studies. He led numerous other initiatives, one being a flagship project on Religious Freedom and Society in Africa. It seeks to resource academic institutions in the advanced study of religion through curricular design, faculty development and research.

Sanneh also had an impressive record of publications as author, editor, or co-editor of books, monographs, and peer-reviewed journal articles. In it and related essays, Sanneh dissociates Christian mission from the ideological claim that missionaries were imperial agents, and mission work was an extension of the colonial empire. Much of the colonized world had achieved independence in the late s and the s.

In the immediate post-colonial backlash, it was argued that mission work was the willing instrument of colonial administrators and settlers. Missionaries had been set loose to introduce a false piety, weaken resistance, and prepare natives to acquiesce to colonial control. As agents of western cultural alienation, they enabled settlers to annex African land with ease.

By the late s through the s when Sanneh was coming up in the academic ranks, Western liberal academia had joined this vitriolic censure of missionary work. Among mainline church circles, the shadow of this censure exacted a heavy price of guilt on mission agencies. Educational institutions, hospitals, and development initiatives that had been founded by missionaries were facing lethargic malaise in their diverse social roles.

A caustic attitude in African churches that were founded by missionaries hampered religious enthusiasm and conversion. Sanneh adds a biographical note to the dilemma when he tells how both a Methodist and a Catholic missionary were reluctant to baptize him when he chose to convert from his Muslim faith into Christianity. All that negative characterization of Christian mission was not only paralyzing the spread of the gospel in Africa but also dismissing the real significance of hundreds of years of Christian mission across Africa and elsewhere.

Sanneh turns the narrative of missionary complicity in the colonial project on its head.