By Kristin Fjelde Tjelle
ISBN-10: 1137336366
ISBN-13: 9781137336361
ISBN-10: 1349463469
ISBN-13: 9781349463466
What sort of males have been missionaries? what sort of masculinity did they symbolize, in ideology in addition to in perform? Presupposing masculinity to be a cluster of cultural rules and social practices that modify through the years and house, and never a solid entity with a traditional, inherent which means, Kristin Fjelde Tjelle seeks to reply to such questions.
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Additional resources for Missionary Masculinity, 1870–1930: The Norwegian Missionaries in South-East Africa
Sample text
As well as his humiliating dismissal, Ommund Oftebro suffered a personal loss in the death of his close relative. Although the two Oftebro missionaries were supported by the majority of their colleagues,5 Christian Oftebro in particular represented ideas, principles and attitudes that were unacceptable to his superiors in Norway. In addition, his personal character was highly questionable. His dismissal was controversial but what caused the Home Board and Ole Gjerløw to exclude him was a complex mixture of motives.
40 Missionary Masculinity, 1870–1930 Contemporary commentators ridiculed the self-making spirit of the mission movement and the fact that most of the missionary candidates were poor farmer’s sons, with no real prospects. 57 Although the NMS’s management, represented by Lars Dahle, in this case denied the charge of materialistic motivation, the theme of social self-making was in fact present in missionaries’ selfrepresentations. Hans Christian Martin Gottfred Leisegang migrated from Schleswig-Holstein to Norway as a poor young carpenter.
In Chapter 3, the 1888 exclusion of Christian Oftebro from missionary service in the NMS is the point of departure for an investigation of ideas of appropriate and inappropriate missionary masculinity in mission discourse. Being a man and a Christian was a challenging task for missionary men, as notions of ‘manliness’ and ‘Christian’ could be seen as irreconcilable. In Chapter 4, the relationship between masculinity constructions and confession is investigated. The case of Karl Larsen Titlestad, who was called home from the mission field in 1891 by the NMS’s Home Board because of his personal confessional doubts, serves as the starting-point for the discussion.
Missionary Masculinity, 1870–1930: The Norwegian Missionaries in South-East Africa by Kristin Fjelde Tjelle
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