Eritrea, the youngest African nation, has a very long history of missionary endeavours which goes back to the 16th century. Two main factors contributed to determine this strong attraction. On one side the existence in the region of a strong autochthonous Christian tradition started in the 4th Century, which was perceived by missionaries as a stimulating factor as well as an element of hope for the further spreading of Christianity in Africa. On the other side to the development of this interest contributed also the strategic location of this territory stretching along the coast of the Red Sea, which made it the ideal gateway for the penetration of Christianity. Both Catholics and Protestants competed fiercely and with different fortune to establish missionary basis in Eritrea. In this competition the administration of health played an important role both as an opportunity to provide services to the neophytes as well as a powerful instrument of proselytism among the indigenous population. From this point of view the Eritrean experience falls into the paradigm suggested by M. Vaughan when she suggests that missionary doctors competed with local medicine in an effort to transform local societies challenging them in one of the most vital aspect, the concept of body, health, and sin. This article focuses particularly on the role of health practices in the missionology of Capuchins, which started operating in Eritrea in 1894 and continued through the whole colonial period. In my analysis I will try to discuss both the significance of health services in missionary activities, as well as the interaction between the three levels of health services competing in the colonial society: the local, the missionary and the colonial. In fact it is important not to over-emphasise the assertiveness of missionary medicine leaving rather more room for the creative and challenging interaction of local cultures. This provides more challenging answers to crucial issues like the interpretation and retention by local populations of important Christians dogmas like the resurrection of soul, the Holy Trinity etc. This article is be based on sundry sources: Archival materials kept in the Archive of the Catholic Vicariate in Asmara; missionary journals published during the colonial period as well as an interesting colonial literature produced by travelers and colonial administrators.
Curing Bodies to Rescue Souls: Health in Capuchin’s missionary strategy in Eritrea (1894 – 1941)
CHELATI DIRAR, UOLDELUL
2006-01-01
Abstract
Eritrea, the youngest African nation, has a very long history of missionary endeavours which goes back to the 16th century. Two main factors contributed to determine this strong attraction. On one side the existence in the region of a strong autochthonous Christian tradition started in the 4th Century, which was perceived by missionaries as a stimulating factor as well as an element of hope for the further spreading of Christianity in Africa. On the other side to the development of this interest contributed also the strategic location of this territory stretching along the coast of the Red Sea, which made it the ideal gateway for the penetration of Christianity. Both Catholics and Protestants competed fiercely and with different fortune to establish missionary basis in Eritrea. In this competition the administration of health played an important role both as an opportunity to provide services to the neophytes as well as a powerful instrument of proselytism among the indigenous population. From this point of view the Eritrean experience falls into the paradigm suggested by M. Vaughan when she suggests that missionary doctors competed with local medicine in an effort to transform local societies challenging them in one of the most vital aspect, the concept of body, health, and sin. This article focuses particularly on the role of health practices in the missionology of Capuchins, which started operating in Eritrea in 1894 and continued through the whole colonial period. In my analysis I will try to discuss both the significance of health services in missionary activities, as well as the interaction between the three levels of health services competing in the colonial society: the local, the missionary and the colonial. In fact it is important not to over-emphasise the assertiveness of missionary medicine leaving rather more room for the creative and challenging interaction of local cultures. This provides more challenging answers to crucial issues like the interpretation and retention by local populations of important Christians dogmas like the resurrection of soul, the Holy Trinity etc. This article is be based on sundry sources: Archival materials kept in the Archive of the Catholic Vicariate in Asmara; missionary journals published during the colonial period as well as an interesting colonial literature produced by travelers and colonial administrators.File | Dimensione | Formato | |
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