The American architect Walter A. Taylor, who was an Episcopal missionary in China from 1923 to 1927, intended to ‘desig[n] churches and other buildings that were Chinese and belonged to China’.2 Taylor found himself at a crossroads, between Christian architecture in his home country, the USA, which was experiencing a time of transition, and the birth of the Chinese Republic and its strong rejection of Western hegemony. This article investigates how Taylor tried to undertake his task, where he found inspiration and what this indigenized architecture looked like. I argue that, although his work aimed at participating in the shift towards indigenization, it bore the signs of Chinese culture as seen through the eyes of a Westerner and imperialism.

This article focuses on Georges Balandier's autobiographical essay Afrique ambiguë (1957). Its translation into English, Ambiguous Africa: Cultures in Collision (1966), provides the basis for an examination of the concept of translation in its linguistic but also, and above all, transcultural dimensions. As a text, Ambiguous Africa does not quite render the subtlety of the French original but beyond its translational shortcomings, Balandier's book is also shown to conduct an in-depth analysis of late colonialism in sub-Saharan Africa. This era is characterized by a high degree of cultural anxiety on the part of the colonizers and the colonized. Echoing other anti-colonial thinkers of the period – Balandier was a regular contributor to Présence Africaine – he records the environmental, artistic, psychological, and linguistic devastation generated by the colonial process in this part of the world. Balandier's assessment is pessimistic, but he identifies the ability of some unassimilated African intellectuals and members of messianic movements such as Matswanism and Kimbanguism to challenge the hegemonic status of the colonial Ur-Text. This emancipative move relies on vernacular intellectual and cultural resources and is driven by an attempt to re-write and translate biblical stories anew. It is argued here that this process of indigenous re-appropriation, however ambiguous it might have been assessed by Balandier, is postcolonial for it bears witness to a partial de-canonization of the colonial source text.

This article explores the attitudes and policies of the International Missionary Council (IMC) concerning Africa and African Americans. It aims to revise historical scholarship that views the ecumenical missionary movement as originating in white Western missions and guided by the goals of post-war internationalism. It argues that the IMC, founded in 1921 as the central institution for coordinating Protestant missions around the world, developed an ecumenical definition of pan-Africanism. This definition cast African Americans from the US south in the role of ‘native’ leaders in the formation of indigenous churches in Africa. With this racialized version of Christian indigenization, the IMC excluded African Christian groups that sought to form their own churches. It promoted, instead, European colonial projects and missionary societies that aimed to use African American missionaries to counter the incendiary ideas of pan-Africanism.

This paper investigates the belated formation of the China Bible House, the first national Bible society in China, as a result of the interplay between the politics of foreign Bible societies and the indigenizing Chinese church in relation to rising nationalism during the Republican era. The challenge of Chinese nationalism to Christianity drove foreign Bible societies and Chinese Protestants to work towards the indigenization of Bible work. However, distrust and conflicts hindered foreign Bible societies' co-operation among themselves and also with Chinese Protestants. While Chinese church leaders saw the founding of a Chinese Bible society as a manifestation of the Chineseness of the Protestant church in China, they agreed with foreign Bible societies on the global identity of Bible work, which justified the latter's continuing presence in China. This understanding, together with the need for foreign financial support and expertise, explains why Sino-foreign co-operation existed in Bible work in China.

The sociopolitical landscape of modern-day Cameroon is the result of maneuvers instituted by the Berlin Conference (1884–1885). The purpose of this study is to help put in perspective the roots of “identity blurring” that is often cited, rightly or wrongly, as one of the reasons why international law cannot apply to minorities and indigenous peoples in Cameroon. On the one hand, we discover that the Berlin Act produced a profound change in the civility of the peoples of Cameroon by legitimizing certain nontraditional practices such as expropriation and deportation. By de-territorializing certain groups, these practices contributed to their uprooting and to their alienation from their native identity. On the other hand, despite timid attempts to raise awareness, national public authorities in independent Cameroon have been unable (or unwilling) to repair past injustices. The implementation of modern law to the detriment of the traditional system appears to have contributed to the prolongation of the deconstruction of identity that began during the colonial era. Overall, the issue of land ownership in Cameroon has intensified rather than mitigated the sense of urgency regarding the need to address the affairs of the country’s minorities and indigenous peoples.

Sewing machines, one of the first mechanical consumer goods to be mass produced and sold worldwide, provide an important case study for the understanding of global history in terms of the global diffusion of goods. However, as the case of colonial India demonstrates, it is what happens to such goods on their arrival in the recipient society – their emergent social history and growing indigeneity – that then demands analytical consideration. By tracing the changing nature of India’s sewing culture and sewing-machine use, linking it to occupational shifts, racial identities, and gender roles, to changing marketing techniques and advertising strategies, this article shows how closely the relative success of the sewing machine was bound up with local artisanal practices, commercial agency, and the transformative forces present in Indian society. It further indicates how Indian production of sewing machines by the 1950s built on several decades of acculturation and local experience of their sale and use.