In the telling of the history of the Church Missionary Society (CMS) in Tanzania, the initiatives, contributions, and experiences of indigenous teachers have too often been neglected in favour of stories of sacrifices of Western missionaries. Bishop Mwita Akiri redresses this bias by using a socio-historical approach, written from an Afro-centric tradition, to evaluate the contributions and experiences of indigenous agents in the growth of Christianity in Tanzania. This book underscores the significance of oral tradition in African historiography and challenges the claim that foreign missionaries succeeded in destroying African cultures, when they are in fact alive and well. This much-needed research also provides a model for dialogue between the perspective of Christian missions and that of African religious and social heritage in order to continue forward with a Christianity that is authentic and also distinctly African.

The Nature of Christianity in Northern Tanzania explores the relationship between the region’s environment and social change during the pivotal, often over-looked German colonial period (1890-1916). The work connects changes in the landscape order and biogeography closely with the beginning Christianization of the three groups on the mountains – the Chagga on Mt Kilimanjaro and the Meru and Arusha peoples of Mt Meru. The work tells a story which is ordered, green and Christian. It looks at both new ideas and plants brought by the Germans to their colony in East Africa. The introduced German-like order and the exotic plants changed the landscape during the short period of German rule. However, the changes taking root in the African societies, driven primarily by the introduction of Christianity, led to an acceptance and adaptation of these imports. Religious change is one of the most profound elements of social change and it deeply impacted the world view of the Chagga, Meru and Arusha peoples. Within all three groups, their worldview was closely tied to religion – there is no difference between the natural and social spheres nor the religious and secular worlds. In the interaction between the German and Africans, the ideas, use of plants and even Christianity became altered, Africanized, and finally propagated by the African groups, helping to create the new African/European landscape. This heritage lives on up till today, growing on the landscape, nurtured by the changes in the societies of the Chagga, Meru and Arusha peoples on Mt Kilimanjaro and Mt Meru.

Scholars often equate a Swahili presence with the moment history began on the Tanzanian central coast. In this book, Rhonda M. Gonzales proposes an altogether different and more comprehensive narrative. Societies, Religion, and History is the first study to apply historical linguistic methods to the Bantu-speaking peoples of the coastal and interior regions of central east Tanzania, individuals and communities who later became part of the Swahili world. The Seuta and Ruvu Bantu societies were entrenched along the coast and interior of Tanzania for centuries before Swahili-speaking populations expanded their towns and settlements southward along the East African coastline. Making use of historical linguistics, the findings of cutting-edge archaeologists, ethnographic sources, and her own extensive field research, Gonzales unfolds a historical panorama of thriving societies engaged in vibrant cross-cultural exchange and prosperous regional and transoceanic networks. According to Gonzales, scholars need to integrate these communities into their stories if they are to compose a full and satisfying history of central eastern Tanzania. Recovering this history requires close attention to the happenings of the interior, often misleadingly referred to--and treated--as hinterland. Toward that end, Gonzales combines a challenging range of historical resources to build a long-term history of the social, cultural, and religious beliefs and practices of the region as they have developed over the past 2,000 years.

In this pioneering study, historian Andreana Prichard presents an intimate history of a single mission organization, the Universities’ Mission to Central Africa (UMCA), told through the rich personal stories of a group of female African lay evangelists. Founded by British Anglican missionaries in the 1860s, the UMCA worked among refugees from the Indian Ocean slave trade on Zanzibar and among disparate communities on the adjacent Tanzanian mainland. Prichard illustrates how the mission’s unique theology and the demographics of its adherents produced cohorts of African Christian women who, in the face of linguistic and cultural dissimilarity, used the daily performance of a certain set of “civilized” Christian values and affective relationships to evangelize to new inquirers. The UMCA’s “sisters in spirit” ultimately forged a united spiritual community that spanned discontiguous mission stations across Tanzania and Zanzibar, incorporated diverse ethnolinguistic communities, and transcended generations. Focusing on the emotional and personal dimensions of their lives and on the relationships of affective spirituality that grew up among them, Prichard tells stories that are vital to our understanding of Tanzanian history, the history of religion and Christian missions in Africa, the development of cultural nationalisms, and the intellectual histories of African women.

This book marks the significance of oral tradition in African historiography and challenges the claim that foreign missionaries succeeded in destroying African cultures. It provides a model for dialogue between the perspective of Christian missions and African religious and social heritage to move forward with an authentic African Christianity.

Pragmatic Faith and the Tanzanian Lutheran Church: Bishop Erasto N. Kweka’s Life and Work examines the operations and organization of the Tanzanian Lutheran church through the life and times of its longest serving diocesan bishop, Erasto N. Kweka. Amy Stambach and Aikande Kwayu develop the concept of pragmatic faith, belief-in-practice, to analyze the integration of religious experience, institutionalism, and doctrine or orthodoxy. Pragmatic faith breaks down the lingering binary found in anthropological studies of Christianity between transcendental experience and pragmatic struggle, and between religious revival as rupture or continuity. Stambach and Kwayu analyze the instrumental use of religion in practice, as well as its socially mobilized potential for revelation and transformation. A key analytic agenda of this book is to illuminate how a church that retains the organizational and ritual forms of a European mission church "became" culturally localized over time and yet, paradoxically, also existed pre-colonially. Accordingly, this book offers detailed and ethnographically-grounded perspective on how leaders and laypeople affiliated with the Tanzanian Lutheran church connect the church with other significant institutions, not only the state and the government, but also descent groups, extended families, self-help groups, and existing civic organizations, in order to live meaningfully.

Bengt Sundkler's long-awaited book on African Christian churches will become the standard reference for the subject.