n Kultuurhistoriese beeld van Kaapse Morawiese sendingstasies, 1808-1919
Date
1992-03
Authors
Journal Title
Journal ISSN
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Publisher
Stellenbosch : Stellenbosch University
Abstract
AFRIKAANSE OPSOMMING: Die eerste sendingwerk in Suid-Afrika is in 1737 deur die Morawiese Sendinggenootskap onderneem toe Genadendal aangelê is. In 1744 is die werk weens dogmatiese verskille met die Kaapse Kerk (N.G. Kerk) onderbreek en is eers, na bykans 'n halwe eeu, voortgesit. In 1792 het die Morawiërs vir 'n tweede keer die sendingveld aan die Kaap betree. Hierna sou die werk ononderbroke voortgesit en uitgebrei word. In die M. A. -tesis (Universiteit van Stellenbosch, 1985) van I.H.T. Balie, Die 2 1/2 eeu van Genadendal, word 'n volledige kultuurbeeld van die lewe op die sendingstasie gegee.
In hierdie studie val die soeklig hoofsaklik op die uitbreiding van die sendingwerk van die Morawiese Kerk na die ander sendingstasie in Kaapland.
Die eerse stasie na Genadendal was Mamre wat in 1808 aangelê is. Hierna het Enon (1818), Elim (1824), Clarkson (1839), Goeverwacht (1845) en Wittewater (1859) gevolg. Hierbenewens het elkeen van die genoemde hoofstasies ook een of mer buitestasie(s) gehad. Van die belangrikste buitestasies was Houtkloof, Pella en Wiitekleinbosch. Omdat die lewe op die hoofstasies voliediger as die op die buitestasies in die navorsingsbronne beskryf word, val die klem in die hoofsaaklik op die hoofstasies.
Gedurende die aanvangsjare van Mamre, Elim Enon en Clarkson het baie Genadendallers soontoe verhuis en die kern van die gemeenskappe uitgemaak. Gebruike en gewoontes wat op die genoemde sendingstasies gevolg is, is dus op die Genadendal- voorbeeld geskoei. Boonop was die hoofbestuur van die kerk ook in Genadendal gesetel en daarom is gedoen soos daar in Genadendal besluit is om te doen. ook die Opleidingskool vir kerkwerkers en die drukpers vir kerklike literatuur was in Genadendal gehuisves. Beide instansies het 'n leidende rol in die bevordering van die samehorigheidsgevoel en harmonie tussen die verskillende stasies gespeel. Uiteraard word daar in hierdie studie ook na daardie aspekte van die pers en opleidingskool verwys wat ook direk verband met die ander sendingstasie gehou het.
'n Fakor soos eiendomsreg het 'n belangrike rol gespeel in die bestendige lewenstyl van die inwoners van die stasie. Mamre en Enon is as "grant"-stasies (die sendelinge het die grond in trust vir die inwoners gehou) beskou. Hier het nog die Kerk nog die inwoners oor eiendomsreg beskik. Struwelinge en onflik tussen die Sendingbestuur en die inwoners, onsekerheid oor eiendomsreg en 'n oneffektiewe bestuurstelsel op die stasies het groot verval, op elke terrein veral teen die einde van die 19de eeu, aan die hand gewerk. Hierteenoor is die lewe op Elim, Clarkson en Goedverwacht gekenmerk deur harmonie. Die sendingwerk op Elim was op die oogaf die suksesvolste omdat die Sendinggenootskap eiendomsreg op die hele stasie gehad het en met patriagale, maar ook dikwels met outokratiese mag, die septer geswaai het. Wat duidelik na vore kom, is dat waar individue hulle geestelike waardes bo beuselagtighede gestel het, hulle verdraagsaamheid getoon het en gevolglik het dit ook op ander gebiede goed met hulle gegaan.
Tydens die verstedelikng van baie sendingstasiebewoners, teen die einde van die 19de eeu, is veral die sendingstasies Mamre en Enon met vreemde kultuurelemente bedreig. MEnse het vir lang tye in die stede vertoef en wanneer hulle teruggekeer het, is "vreemde" denkrigtings en lewenspatrone in die sendinggemeenskappe oorgedra. As teenvoeter moes sterk gemeentes respektiewelik in Kaapstad en Port Elizabeth opgebou word om pastorale sorg aan Morawiërs wat hier gewerk het te bied en sodoende die "sendingkultuur" te help bewaar en uit te bou. Alhoewel die Morawiese Sendinggenootskap ook heelwat sendingstasie in die Ciskei en Transkei gehad het, word in hierdie studie net daarna verwys omdat hierdie gemeentes buite Kaapland val.
ENGLISH ABSTRACT: The commencement of mission-work in South Africa was undertaken by the Moravian Missionary Society in 1737 with the establishment of Genadendal. Due to dogmatic differences with the Cape Dutch Reformed clergy, the Moravians were forced to abandon the work in 1744 and only resumed their activities half a century later. In 1792 they obtained permission to enter the South African mission field again. Since then the work continued uninterruptedly. A detailed cultural history of Genadendal is given in the M.A. -thesis, Die 2 1/2 eeu van Genadendal (University of Stellenbosch, 1985) by I.H.T. Balie. In this study emphasis is laid on the epansion of mission work by the Moravian Church to the other mission stations in the Cape Province. The stations which followed after Genadendal were: Mamre (1808), Enon (1818), Elim (1824), Clarkson (1839), Goeverwacht (1845) and Wittewater (1859). Besides these main stations, the work was also expanded to various out-stations. Amongst these outstations were places like Houtkloof, Pella and Wittekleibosch. In the research sources that were available more information had been recorded of the main stations that the out-stations; therefore emphasis is laid in this study on the life on the first mentioned. During the commencing years of Mamre, Enon and Clarkson, many Genadendal inhabitants moved to these places and constituted the core of these communities. Practices and traditions were based on the example set at Genadendal. The headquarters of the church were also at Genadendal and therefore the inhabitants of other mission stations were compelled to do what had been decided at Genadendal. Genadendal housed two important institutions, namely the Training School for indigenous workers and the printing press. Both played a leading role in the promotion of the community spirit and harmony amongst the different stations. In this study reference is also made to aspects of the press and Training College which were also directly connected with the life at the other stations. A factor like property rights determined the stability of community life. Mamre and Enon were grant-stations 9stations which were not church property, but the missionaries appointed as trustees). Neither the church nor the inhabitants had property rights. Strife and conflict between the inhabitants and Mission authorities, uncertainties with regards to ownership and a poor management system at these at these stations caused a decline on all levels of the community life. On the contrary the life at Elim, Clarkson and Goedverwacht was characterized by harmony. The work at Elim was apparently the most successful because the Missionary Society had property rights for the whole station, and thus ruled by patriarchal and often autocratic means. It is also obvious that where individuals placed their spiritual values before trivialities, they could show tolerance and endurance and in many instances progress and prosperity followed. Migration to the cities towards the end 19th century caused concern amongst the church authorities. People stayed away for long periods and when they returned, they implanted "foreign" ideas and peculiar ways in the communities. The only effective solution was to establish city congregations in Cape Town and Port Elizabeth where they could give pastoral care to the Moravian city employees and in this way try to protect and promote the "mission culture". Missionary work was also undertaken in the Ciskei and Transkei, but because these stations are not part of this study, they are only mentioned in the text.
ENGLISH ABSTRACT: The commencement of mission-work in South Africa was undertaken by the Moravian Missionary Society in 1737 with the establishment of Genadendal. Due to dogmatic differences with the Cape Dutch Reformed clergy, the Moravians were forced to abandon the work in 1744 and only resumed their activities half a century later. In 1792 they obtained permission to enter the South African mission field again. Since then the work continued uninterruptedly. A detailed cultural history of Genadendal is given in the M.A. -thesis, Die 2 1/2 eeu van Genadendal (University of Stellenbosch, 1985) by I.H.T. Balie. In this study emphasis is laid on the epansion of mission work by the Moravian Church to the other mission stations in the Cape Province. The stations which followed after Genadendal were: Mamre (1808), Enon (1818), Elim (1824), Clarkson (1839), Goeverwacht (1845) and Wittewater (1859). Besides these main stations, the work was also expanded to various out-stations. Amongst these outstations were places like Houtkloof, Pella and Wittekleibosch. In the research sources that were available more information had been recorded of the main stations that the out-stations; therefore emphasis is laid in this study on the life on the first mentioned. During the commencing years of Mamre, Enon and Clarkson, many Genadendal inhabitants moved to these places and constituted the core of these communities. Practices and traditions were based on the example set at Genadendal. The headquarters of the church were also at Genadendal and therefore the inhabitants of other mission stations were compelled to do what had been decided at Genadendal. Genadendal housed two important institutions, namely the Training School for indigenous workers and the printing press. Both played a leading role in the promotion of the community spirit and harmony amongst the different stations. In this study reference is also made to aspects of the press and Training College which were also directly connected with the life at the other stations. A factor like property rights determined the stability of community life. Mamre and Enon were grant-stations 9stations which were not church property, but the missionaries appointed as trustees). Neither the church nor the inhabitants had property rights. Strife and conflict between the inhabitants and Mission authorities, uncertainties with regards to ownership and a poor management system at these at these stations caused a decline on all levels of the community life. On the contrary the life at Elim, Clarkson and Goedverwacht was characterized by harmony. The work at Elim was apparently the most successful because the Missionary Society had property rights for the whole station, and thus ruled by patriarchal and often autocratic means. It is also obvious that where individuals placed their spiritual values before trivialities, they could show tolerance and endurance and in many instances progress and prosperity followed. Migration to the cities towards the end 19th century caused concern amongst the church authorities. People stayed away for long periods and when they returned, they implanted "foreign" ideas and peculiar ways in the communities. The only effective solution was to establish city congregations in Cape Town and Port Elizabeth where they could give pastoral care to the Moravian city employees and in this way try to protect and promote the "mission culture". Missionary work was also undertaken in the Ciskei and Transkei, but because these stations are not part of this study, they are only mentioned in the text.
Description
Thesis (PhD)--Stellenbosch University, 1992.
Keywords
Missionaries -- South Africa -- Cape of Good Hope -- 19th century, Moravian Church -- Missions -- South Africa -- Cape of Good Hope -- History, Missionaries -- South Africa -- Genadendal -- 19th century