By Tomas Sundnes Dronen
Was once smooth Christian project to Africa basically a colonial venture and a civilizing project or was once it a non secular revival spreading to new parts? This booklet tells the story of the Dii humans in northern Cameroon and describes their come upon with Norwegian missionaries. via archival experiences and during fieldwork one of the Dii, an exciting situation is gifted. while the missionaries describe their challenge as certainly one of religious liberation, and the Dii highligt the social liberation they acquired via literacy and political independence, the writer indicates how either non secular and social adjustments have been result of captivation, miscommunication and incessant negotiations among the 2 events.
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Additional resources for Communication and Conversion in Northern Cameroon: The Dii People and Norwegian Missionaries, 1934-1960
Two Norwegian historians, Ketil Fred Hansen and Marte Bogen Sinderud, have contributed with new insights into the relationship between the lamibbe, the colonial administration and the mission. Hansen has worked mostly with the political organisation of 9 Kirdi is a term generally used in order to describe all the non-Muslim tribes in northern Cameroon that were politically dominated by the Fulbe. 10 Faculté des Arts, Lettres et Sciences Humaines at the University in Ngaoundéré. Through the Ngaoundéré-Anthropos project, a collaboration between the University in Tromsø and the University in Ngaoundéré several collections of articles have been published during the last decade.
15 ‘Reader’ is often preferred to ‘receiver’ in the semiotic school, indicating more focus on the active role played by the person who receives the message by interpreting it and creating meaning out of signs. communicating freedom or colonial evangelism? 13 in use. My approach to the octopus concept of discourse is inspired by Teun A. 16 Written material, pictures, speech, and actions are in discourse analysis altogether interpreted as text, not in the literal sense of the word, but as entities possible to analyse according to the same scheme.
Lamido can be translated both as sultan and as king. 2 chapter one practices of the Dii people. It is rather a mosaic of the Dii-mission intercultural encounter, made up by different pieces that together will form a larger picture. And seen from different angles, and in a different light, one might see different nuances in this picture. The final chapter has been entitled Communication, Conversion, and Conservation, indicating different theoretical approaches, focusing on both continuity and change.