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The article argues that for mission to be contextual and liberating it has to take seriously the plight of those who for various socio-economic and political factors have been forced to migrate from their countries of birth. Furthermore it critically analyses those factors that have led to the uprooting and the dislocation of Africans who are further impoverished, if not enslaved in the new countries where they are domiciled, particularly in the South African context. The paper argues that it is time, just like at Melbourne (1980) with regard to the poor, for those people who are dislocated to be "put in the very centre of missiological reflection". In addition they also have to be put in the centre of theological reflection, and in particular theological education. Only if the plight of foreigners (migrants) who have been dislocated is placed at the centre of theological education can the churches through their main functionaries who benefit directly from theological education play a liberating and humanising role in welcoming and humanising the foreigners who have been dislocated. Clergy, theologians and laity have significant roles to play in view of uprooting and dispelling the myths, stereotypes and resentment that often fuel xenophobia, in view making Africa hospitable to Africans.

The article argues that for mission to be contextual and liberating it has to take seriously the plight of those who for various socio-economic and political factors have been forced to migrate from their countries of birth. Furthermore it critically analyses those factors that have led to the uprooting and the dislocation of Africans who are further impoverished, if not enslaved in the new countries where they are domiciled, particularly in the South African context. The paper argues that it is time, just like at Melbourne (1980) with regard to the poor, for those people who are dislocated to be "put in the very centre of missiological reflection". In addition they also have to be put in the centre of theological reflection, and in particular theological education. Only if the plight of foreigners (migrants) who have been dislocated is placed at the centre of theological education can the churches through their main functionaries who benefit directly from theological education play a liberating and humanising role in welcoming and humanising the foreigners who have been dislocated. Clergy, theologians and laity have significant roles to play in view of uprooting and dispelling the myths, stereotypes and resentment that often fuel xenophobia, in view making Africa hospitable to Africans.