Zambezia (1997), XXIV (ii).BOOK REVIEWSA History of Christian Missions in Zimbabwe, 1890-1939 By Cheni>etai./.M. Zvobgo. Gweru, Mambo Press, 1996, 412pp.Doctor Zvobgo's studies of the history of Christian missions in Zimbabweare very valuable. In this book he studies the systematic evangelisation ofZimbabwe from 1890 to 1939, the beginning of the Second World War. DrZvobgo introduces his subject with a summary of the first attempts in thefield of Christian evangelisation of the Ndebele and the Shona peoplesfrom 1859 to 1890.Lobengula, the king of Matabeleland, did not allow missionaries toteach religion, nor reading or writing. Nevertheless, he skillfully supportedtheir presence. Missionaries were convinced that under Lobengula's ruleit would be impossible to evangelise, and consequently they welcomedthe fall of Lobengula. With the 'Pioneer Column', Jesuit Catholic missionariesand the Anglican Canon Belfour entered Lobengula's territory. The Anglo-Ndebele war of 1893 put an end to Ndebele power. Missionaries approvedand urged the dismantling of the Ndebele kingdom. They were happy thatthe people (Ndebele or Shona) could no longer use the political power ofLobengula as an excuse not to convert to Christianity.With all the facilities offered by Cecil Rhodes, missions increased. Sothe question must be put: would it be necessary to destroy the Ndebelesocial and political system to evangelise them? This is not the object of DrZvobgo's discussion. He accepts the fact, and analyses the history thatfollows. However, the problems remain beneath the surface, and Dr Zvobgodoes analyse them very well when he writes about the Ndebele and Shonauprisings of 1896-1897. These two disturbances, and the Shona rising inparticular, took the whole White population by surprise. The Chishawashamissionaries thought that a 'Shona rebellion was the last thing the"cowardly" Shona would dream of attempting' (p. 47). The author chieflyuses missionary sources, but not exclusively. Missionaries played a role insuppressing the two uprisings because they were, in the words of Fr.Boos, S. J., a 'war of heathenism against Christianity' (p. 55).They were completely mistaken in their appreciation of Shona people,because they did not know the history of their brave past as conquerors.Also superficial was their appreciation of the religion of the people. Somemissionaries were convinced that these two rebellions destroyed all thereligious work they had done until that time. Others, with a positive pointof view, believed in a spring time for the Mashonaland mission with 'itsjoyous promises of good things to come (p. 56). In reality, we deduce thatChristianity was not so deep-rooted. There was a real spring and a very196 BOOK REVIEWSflourishing time for Christianity in Zimbabwe, but at the same time, therewere many difficulties. After the suppression of the Ndebele and Shonarisings, Catholics and the various Christian denominations establishedmissions everywhere.Was it a desire to make Christ known or expansionist dynamism thatdrove missionaries to face all kinds of sacrifices? Dr Zvobgo considers thequestion from two points of view: from the missionaries's point of view,and from that of the Africans.Missionaries found Africans very difficult to convert. Sometimes theyfelt that Africans didn't believe in their voluntary work, and instead believedthat missionaries merely wanted to separate people from their customsand traditions.'But the greatest hindrance to Christianity in Mashonaland as inMatabeleland, from the missionaries' point of view, was the institution ofpolygamy and its concomitant roora/lobola system' (p. 104). Generally themissionaries' opinion about African adults was very negative. 'We are tooold to change our ways' (p. 104) was the answer used by some Africans. DrZvobgo analyses very well this problem of the roora/lobola system. Thegreat majority of the missionaries from abroad had an uncompromisingposition on this matter. About polygamy missionary opinion was more orless unanimous, but failed to get the colonial government to forbid it. Theissue of roora/lobola was more debated, and Dr Zvobgo reports studiesmade by different churches, and their final positions. However, the opinionwidespread among Africans was that missionaries did not understand thesystem. 'We may therefore, reasonably conclude', writes Dr Zvobgo, 'thatmissionary efforts to limit lobola through legislation during this period(1924-1939) were unsuccessful' (p. 334).In spite of the initial opposition to Christianity from the old generation,the Christian community increased considerably. This was due to thetranslation of scriptures, allowing people to read the word of God in theirown languages, the establishment of Christian villages (an unrealisticprogramme in the long term, p. 166), and Western education (the mostpotent agency in the evangelisation of the Africans of Zimbabwe, p. 149).Initially missionary education was religiously oriented, but soon includedacademic, industrial and teacher training. Parents were initially reluctantto allow their children to attend school. Later they were completelyconvinced of the benefit of education for boys and girls. The governingBritish South Africa Company was interested in industrial schools toqualify Africans for different occupations, and helped the missions toopen this kind of school. But it was literary education that appealed moststrongly to African pupils.The role of the government and missions in African education is wellanalysed by the author. Professional teacher training schools fulfilled anBOOK REVIEWS 197important role in African education. Dr Zvobgo considers this matter in allits aspects: government subsidies, organisation, reforms, etc.The ministry of healing was also a means of carrying into Africa thetotal salvation of body and soul, as Christ had done. It was a very convincingway to evangelise. So missionaries opened hospitals, dispensaries andclinics. Initially Africans had no confidence in White doctors. Later on themissionaries gained the confidence of Africans by gentleness supportedby spectacular cures, and missionaries took advantage of this confidenceby ministering to their spiritual needs at the same time.In the last chapter, the author presents some statistics, which showthe growth and expansion of Christianity in Zimbabwe. Of interest is thatordained ministries among the Africans, in spite of the stringent rules,began to appear in almost all the denominations from 1924 on: in theCatholic church, however, the first two priests were ordained only in 1947.Dr Zvobgo offers us a very useful book on how to know and understandthe Christian history of Zimbabwe, which will be an essential basis forfurther investigation. It is a precious contribution to the history of Africa,and in particular to that of Zimbabwe, which cannot ignore the role playedby the churches and their missionaries. Churches have always brought toAfrica the equilibrium for harmonious development. The author showsskill and balance in his presentation. Sometimes we would like to see moreinterpretation, and criticism of the events.Istituto Storica della Compagnia di Ges FRANCISCO A. CORRF.IA, S. J.Via dei Penitenzieri, Roma, ItalyPolitics of Repression and Resistance: Face to Face with Combat TheologyBy Canaan Sodindo Banana. Gweru, Mambo Press, 1996, 335pp., ISBN 0-86922-650-9.Racism among Whites is used to justify what Banana calls a 'combattheology'. He writes,... missionary motives were often at variance with the economic interestsof their Governments, but this in no way detracts from the fact thatEuropean Churches often shared the same attitude of superiority towardsthe beliefs, values, customs and traditions of the peoples of lands beingcolonised.Banana provides a detailed account of the responses of the Church tothe challenge to remove White supremacist policies. He articulates wellthe complex relationship between Church and State in politics, against thebackground of a war of liberation in which Banana himself took part asboth Church leader and politician.