By Norman H. Murdoch, Harold Hill, N. M. Bhebe
‘Christian battle in Rhodesia-Zimbabwe' takes a difficult examine the background of the Salvation military in Rhodesia-Zimbabwe and its lengthy background with either the govt. and the remainder of the church. Norman H. Murdoch examines in-depth the parallels among the occasions of the 1st Chimurenga, an rebellion opposed to eu career in 1896-97, and the second one Chimurenga within the Nineteen Seventies, the civil warfare that resulted in majority rule. on the time of the 1st, the Salvation military was once slightly validated within the state; by way of the second one, it was once absolutely entrenched within the ruling classification. Murdoch explores the collaboration of this Christian project with the associations of white rule and the painful strategy of disentanglement helpful by way of the past due 20th century. tales of martyrdom and colonial mythology are set within the conscientiously researched context of ecumenical relatives and the Salvation Army's mostly unknown and rarely obtainable inner politics.
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Extra info for Christian Warfare in Rhodesia-Zimbabwe: The Salvation Army and African Liberation, 1891-1991
Beach, War and Politics in Zimbabwe, 105–7, gives an account of the beatrice mine incident. 9. , 103–7 The First Chimurenga (1896–97) and the Death of Captain Cass who were stationed there. about five miles from alice mine men in the first group to leave the mine after Cass and dickinson heard a shot. John Pascoe ran forward and saw shona natives clubbing Captain Cass to death with knobkerries (clubs). ” The shona warriors also killed James dickinson and William faull. Pascoe and his group rushed towards the mine to turn the women’s wagonette around.
4 in a second Chimurenga, ndebele guerrillas killed two british salvationist women teachers at the army’s Usher secondary school near figtree, east of bulawayo, in 1978. ”5 These deaths form historical bookends to the army’s relations with white settlers and african inhabitants of the british colonial state. 6 rather, it acknowledges that they died primarily because they were caught up in social, political, and national circumstances wider than simply the defense of their faith per se. at the same time, many african salvationists died for the same reasons, regarded as “sell-outs” because of their involvement with the salvation army, and in some cases specifically because they would not deny their faith.
The army forbade 4. schmidt, Peasants, Traders, and Wives, 36–39. Judge Joseph Vintcent, acting administrator for mashonaland, listed african grievances as: bsaC and settlers taking of land and cattle; compulsory labour in mines; rough treatment; and “evil circumstances” such as starvation, drought, locusts, and rinderpest. Zimbabwe national archives, harare, Lo 8/2/1, 8/3/1. 5. Gale, One Man’s Vision, quoted in Thompson, Delayed Harvest, 40. Thompson quoted magazines that reflect a white settler mythology of the war.
Christian Warfare in Rhodesia-Zimbabwe: The Salvation Army and African Liberation, 1891-1991 by Norman H. Murdoch, Harold Hill, N. M. Bhebe