Abstract The presence and history of Indigenous Peoples present special problems for mission and missiology and requires some rethinking of basic concepts and the cultural location of mission. Because the next World Mission Conference will take place in Tanzania, this article looks more carefully at the basis of mission, the experience of Indigenous Peoples with missions, and the New Testament warrent for mission. In the latter we find, particularly in the gospel narratives of the resurrection appearances of fesus and his sending of the disciples the particular and exemplary role of women. These narratives offer some guidance for framing mission with Indigenous Peoples and in relation to colonial legacies and global capitalism. ********** This article was created in preparation for the 2018 World Missions Conference, which the World Council of Churches is organizing in Arusha, Africa. Arusha is one of 26 administrative regions in the United Republic of Tanzania. The region of Arusha covers over 33,000 square kilometres; its capital is the city of Arusha. The population of Arusha is about 1.3 million, with around 38 residents per square kilometre. Most roads are unpaved; ground transportation is by bus. This is a multicultural city whose population has mostly mixed roots: Tanzanian, bantu, Arabic, and Indigenous, plus small minorities of European whites and Americans. The religions present are Christianity, Judaism, Islam, and Hinduism. Arusha is rich in culture, tradition, and religious experiences. The above information identifies some socio-cultural aspects of certain similarities that exist in Indigenous communities, such as cultural diversity, deep spirituality, and the fight for dignity. In this context, mission is a challenge that we must take on with humility. What is mission? Mission is generally understood as "the ability or strength that is given to one person or several people to complete a certain duty or responsibility." (1) When referring to mission from Christ's church, it is nothing less than going out to proclaim or officially announce good news. "Its basic content is the gospel or good news, the reign/kingdom of God, the person and work and message of Jesus Christ ... inviting conversation and faith. The gospel and Acts are presented through action." (2) Normally, two types of missions are differentiated: those that are related to the expanding of the Church as an institution and those related to the concrete mission of God and his word. This second group is related to the sending of Jesus and the Holy Spirit. One of the bases for religious missions is dialogue ... there are those who interpret [it] as a medium through which different cultures can relate and be mutually enriched. (3) This explanation could relate to Indigenous towns that were Christianized in a poor way, with much violence. This is similar to what happened in Europe when the discovery of America, or rather the discovery of cultures, was celebrated. Experiencing or witnessing what happened during the conquest of the colonial period has nothing to do with relating to or mutually enriching or discovering cultures, due to the fact that with the evangelism of the West, they imposed their culture onto and eliminated other cultures, towns, knowledge, wisdom, and deep millennial spiritualities, considering them inferior or invalid and qualifying the expression of their spiritualities as satanic or worldly. These historic and painful details for Indigenous towns of the Americas generate the rejection of Christianity. Using this reasoning, some Indigenous towns have decided to return to deep spirituality, the wisdom of their towns; they are consolidating their self-determination as territories with a single identity, language, culture, and their own spirituality. Within this context, it is much more complex for traditional evangelism to be accepted without questioning and resistance. …

中文翻译：

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从性别和土著文化的角度看使命和门徒训练

摘要 原住民的存在和历史给宣教和宣教带来了特殊的问题，需要对基本概念和宣教的文化定位进行一些重新思考。由于下一届世界宣教大会将在坦桑尼亚举行，本文将更仔细地探讨宣教的基础、原住民宣教的经验以及新约宣教的警告。在后者中，我们发现，特别是在关于 fesus 的复活显现和他差遣门徒的福音叙述中，女性扮演了特殊的模范角色。这些叙述为与土著人民以及与殖民遗产和全球资本主义相关的使命制定了一些指导。********** 这篇文章是为准备 2018 年世界宣教大会而创作的，世界基督教协进会正在非洲阿鲁沙组织。阿鲁沙是坦桑尼亚联合共和国的 26 个行政区之一。阿鲁沙地区面积超过 33,000 平方公里；其首都是阿鲁沙市。阿鲁沙的人口约为 130 万，每平方公里约有 38 名居民。大多数道路都是未铺砌的；地面交通是巴士。这是一个多元文化的城市，其人口主要是混合血统：坦桑尼亚人、班图人、阿拉伯人和土著人，以及少数欧洲白人和美国人。存在的宗教是基督教、犹太教、伊斯兰教和印度教。阿鲁沙拥有丰富的文化、传统和宗教体验。上述信息确定了土著社区中存在的某些相似之处的一些社会文化方面，例如文化多样性、深刻的灵性，以及为尊严而战。在这种情况下，宣教是一项我们必须谦逊应对的挑战。什么是使命？使命一般被理解为“赋予一个人或几个人完成某项任务或责任的能力或力量”。(1) 说到基督的教会宣教，无非是出去宣讲或正式宣布好消息。“它的基本内容是福音或好消息、上帝的统治/王国、耶稣基督的位格、工作和信息……邀请对话和信仰。福音和使徒行传是通过行动呈现的。” (2) 通常，宣教分为两类：一类与教会作为一个机构的扩展有关，一类与上帝和他的话语的具体使命有关。第二组与耶稣和圣灵的差遣有关。宗教使命的基础之一是对话……有些人将[它]解释为不同文化可以相互联系并相互丰富的媒介。(3) 这种解释可能与以不良方式基督教化、暴力多的原住民城镇有关。这与欧洲在庆祝美洲发现或文化发现时发生的情况类似。体验或目睹殖民征服期间发生的事情与文化相关或相互丰富或发现无关，因为西方的福音传播将他们的文化强加于其他文化，城镇，知识、智慧和深刻的千禧年灵性，认为他们低等或无效，并将他们的灵性表达限定为撒旦或世俗。美洲原住民城镇的这些历史性和痛苦的细节引发了对基督教的拒绝。使用这种推理，一些原住民城镇决定回归深层精神，回归他们城镇的智慧；他们正在巩固他们作为具有单一身份、语言、文化和他们自己的精神的领土的自决权。在这种情况下，传统的传福音要在没有质疑和抵制的情况下被接受要复杂得多。… 一些原住民城镇决定回归深层精神，回归他们城镇的智慧；他们正在巩固他们作为具有单一身份、语言、文化和他们自己的精神的领土的自决权。在这种情况下，传统的传福音要在没有质疑和抵制的情况下被接受要复杂得多。… 一些原住民城镇决定回归深层精神，回归他们城镇的智慧；他们正在巩固他们作为具有单一身份、语言、文化和他们自己的精神的领土的自决权。在这种情况下，传统的传福音要在没有质疑和抵制的情况下被接受要复杂得多。…