Religion in Africa: Tolerance and Trust in Leaders Are High, but Many Would Allow Regulation of Religious Speech
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Towards a Theological Synthesis of Christian and Shona Views of Death and the Dead: Implications for Pastoral Care in the Anglican Diocese of Harare, Zimbabwe
TOWARDS A THEOLOGICAL SYNTHESIS OF CHRISTIAN AND SHONA VIEWS OF DEATH AND THE DEAD: IMPLICATIONS FOR PASTORAL CARE IN THE ANGLICAN DIOCESE OF HARARE, ZIMBABWE. by WILSON T. SITSHEBO A thesis submitted to the Faculty of Arts of the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology Faculty of Arts The University of Birmingham August 2000 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT In this contextual study I investigate why and how the traditional approach to mission, engaged by Anglican missionaries, gave rise to a dual observance of ritual among Shona Anglican Christians. I begin by establishing the significance and essence of Shona views of death and the dead, then investigate the missionaries' historical background. I highlight that Christian arrogance, in the guise of racial superiority, underlies the confrontational and condemnatory approach. Traditional views were considered evil, in their place, Shona converts were forced to adopt western Christian views as the only acceptable and valid way of coping with this eschatological reality. These views did not usually fit the Shona worldviews and religious outlook, hence the adoption of dual observance. -
Rural Young Children with Disabilities: Education, Challenges, and Opportunities
International Journal on Studies in Education Volume 2, Issue 2, 2020 ISSN: 2690-7909 Rural Young Children with Disabilities: Education, Challenges, and Opportunities Novuyo Nkomo, Department of Early Childhood Care & Development, Southern Africa Nazarene University, Eswatini Adiele Dube Department of Health Education, Southern Africa Nazarene University, Eswatini, [email protected] Donna Marucchi Department of Early Childhood Care & Development, Southern Africa Nazarene University, Eswatini Abstract: The plight of young children with disabilities who live in rural communities remains unsolved issue in many developing countries. Culturally, many people have negative beliefs regarding the causes of disabilities. Disability may be associated with punishment by gods, ancestral spirits resulting from mother‟s promiscuity during pregnancy, witchcraft, or evil spirits. This article focuses on challenges and opportunities of young children with disabilities who live in the rural communities of Eswatini and Zimbabwe, and related to accessing early childhood development (ECD) education services. Lessons drawn between the two countries reveal that in Eswatini, the Disability Unit which caters for disability issues is under the Social Welfare Department and is accommodated in the Deputy Prime Minister‟s Office. In Zimbabwe, Chikwature, Oyedele and Ntini (2016) noted that an inclusive education policy is still yet to be drafted. Disability issues are still not fully represented constitutionally. Using the social exclusion theory enabled the researcher to determine how deeply rooted social exclusion is in the attitudes of teachers and rural communities. Using interviews and focus group discussions, 30 parents/caregivers for children with disabilities, aged 4 to 5 years, were purposively sampled for study. Results showed that the failure of these children to access ECD services in the community impacts negatively on their holistic development. -
The Traditional Juju for the Punishment of Adultery Among Yoruba Natives
Originalni naučni rad UDK: 343.241(=432.561)(669-15) Matthias Olufemi Dada Ojo1 Department of Sociology Crawford University of the Apostolic Faith Mission Igbesa, Ogun State, Nigeria MAGUN: THE TRADITIONAL JUJU FOR THE PUNISHMENT OF ADULTERY AMONG YORUBA NATIVES Abstract: This paper addresses the issue of traditional method of punishing adultery among the Yoruba natives of the Western part of Nigeria. Magun is a Juju which is applied to punish adulterers in Yoruba land. Using qualitative research methods, the paper identifies two categories of Magun and the varieties subsumed under them. The paper argues that the application of Magun for the punishment of adultery is no longer a common phenomenon as a result of westernization and modernization. Yet, there are rural areas where the application of Magun to punish adultery are still found. It is recommended that extensive researches to be conducted on Magun and other ways of punishing crime and deviant behaviour among the Yoruba people. Furthermore, the adequate documentation of the findings in order to preserve the culture of the people in area of Penology and Criminal Justice System is also highly recommended. Keywords: Magun, adultery, adulterers, adulteresses, Yoruba natives, Juju Introduction The problem of adultery is as old as the history of mankind itself. Adultery and sexual immorality featured from generation to generation of the human race since the creation of this world. According to Christian in Relationship (2012), the Hebrew law prohibits adultery likewise the religion of the Christi- ans the world over. In the Greco-Roman world, there were stringent laws aga- inst adultery, even though it was applied to a married woman. -
1 the Impact of African Traditional Religious
The Impact of African Traditional Religious Beliefs and Cultural Values on Christian- Muslim Relations in Ghana from 1920 through the Present: A Case Study of Nkusukum-Ekumfi-Enyan area of the Central Region. Submitted by Francis Acquah to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Theology in December 2011 This thesis is available for library use on the understanding that it is copy right material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any university. Signature………………………………………………………. 1 ACKNOWLEDGEMENT My first and foremost gratitude goes to my academic advisors Prof. Emeritus Mahmoud Ayoub (Hartford Seminary, US) and Prof. Robert Gleave (IAIS, University of Exeter) for their untiring efforts and patience that guided me through this study. In this respect I, also, wish to thank my brother and friend, Prof. John D. K. Ekem, who as a Ghanaian and someone familiar with the background of this study, read through the work and offered helpful suggestions. Studying as a foreign student in the US and the UK could not have been possible without the generous financial support from the Scholarship Office of the Global Ministries, United Methodist Church, USA and some churches in the US, notably, the First Presbyterian Church, Geneseo, NY and the First Presbyterian Church, Fairfield, CT. In this regard, Lisa Katzenstein, the administrator of the Scholarship Office of the Global Ministries (UMC) and Prof. -
Book Summary – African Religions and Philosophy
Book Summary – African Religions and Philosophy Africa is unique among the continents. It has the longest river (Nile), the biggest desert (Sahara), and a vast wealth of natural resources. Many archeologists and other scientists argue that Africa was the birthplace of mankind. Yet Africa is also the poorest (measured by per capita GDP), most colonized, and least developed continent. As a result, Africa and its people have long been disparaged by commentators from the Americas, Asia, and Europe. Native peoples have been called “savages” and native beliefs have been called “primitive”. John S Mbiti, a Kenyan priest of the Anglican Church and Christian philosopher, portrays a different picture of these people and their beliefs in African Religions and Philosophy. Mbiti begins by discussing the pervasive influence of religion in Africa. To the African, everything is religious. There is no demarcation between sacred and secular or material and spiritual. African tribal religions exist for the community, although they support and protect the individual, and promulgate a corporate identity, “I am because we are.” He continues by correcting misconceptions and mislabeling of African beliefs. He objects to the evolutionary paradigm of religion, in which animistic religions (such tribal beliefs in Africa) evolve into polytheism and eventually into monotheism. Characterizing African religions as nothing more than “magic” is also superficial and unfair. The African concept of time is fundamental to tribal religions. Time is not an independent entity, moving forward independently of man’s activities, but a compilation of events. For example, as I write, the clock in front of me ticks. It will tick no matter if I am sleeping and unaware of its movement, or staring at it and concentrating on every move of the pendulum. -
Kaiciid Builds Cooperation with African Union
AFRICAN UNION UNION AFRICAINE UNIÃO AFRICANA Addis Ababa, ETHIOPIA P. O. Box 3243 Telephone : +251 115-517 700 Fax : +251 115-517844 www.au.int KAICIID BUILDS COOPERATION WITH AFRICAN UNION A delegation from the KAICIID Dialogue Centre, an international organization, will travel to Ethiopia in November 2014 to meet diplomats at the African Union and with the African Union Commission, a next step in the close cooperation between the two organisations. In 2013 KAICIID began work with the African Union and other partners in the region to promote a culture of dialogue among followers of diverse religions and cultures in Africa. This visit is a further step in the implementation of a Memorandum of Understanding (MoU) concluded between KAICIID and the African Union. The MoU was signed on behalf of the African Union Commission at the KAICIID Global Forum in November 2013 by Dr. Jinmi Adisa, Director of the African Citizens Directorate (CIDO). Advancing Interreligious and Intercultural Education Within the framework of the MoU, KAICIID and the African Union will collaborate on identifying and connecting partners among the African Union’s Member States, including universities and seminaries, experts and educators, faith leaders and institutions to advance the field of interreligious and intercultural education. KAICIID has launched a Global Policy Network to support working-level policymakers and curriculum developers in the field of interreligious and intercultural education. African Union Interfaith Dialogue Forum KAICIID will also partner in the convening of the African Union Interfaith Dialogue Forum, a permanent steering committee consisting of senior religious leaders and policymakers, tasked with advancing cooperation between the AU and Africa’s religious communities to reduce conflict and coordinate peace and development efforts. -
Prayer Cards | Joshua Project
Pray for the Nations Pray for the Nations Abkhaz in Ukraine Abor in India Population: 1,500 Population: 1,700 World Popl: 307,600 World Popl: 1,700 Total Countries: 6 Total Countries: 1 People Cluster: Caucasus People Cluster: South Asia Tribal - other Main Language: Abkhaz Main Language: Adi Main Religion: Non-Religious Main Religion: Unknown Status: Minimally Reached Status: Minimally Reached Evangelicals: 1.00% Evangelicals: Unknown % Chr Adherents: 20.00% Chr Adherents: 16.36% Scripture: New Testament Scripture: Complete Bible www.joshuaproject.net www.joshuaproject.net Source: Apsuwara - Wikimedia "Declare his glory among the nations." Psalm 96:3 "Declare his glory among the nations." Psalm 96:3 Pray for the Nations Pray for the Nations Achuar Jivaro in Ecuador Achuar Jivaro in Peru Population: 7,200 Population: 400 World Popl: 7,600 World Popl: 7,600 Total Countries: 2 Total Countries: 2 People Cluster: South American Indigenous People Cluster: South American Indigenous Main Language: Achuar-Shiwiar Main Language: Achuar-Shiwiar Main Religion: Ethnic Religions Main Religion: Ethnic Religions Status: Minimally Reached Status: Minimally Reached Evangelicals: 1.00% Evangelicals: 2.00% Chr Adherents: 14.00% Chr Adherents: 15.00% Scripture: New Testament Scripture: New Testament www.joshuaproject.net www.joshuaproject.net Source: Gina De Leon Source: Gina De Leon "Declare his glory among the nations." Psalm 96:3 "Declare his glory among the nations." Psalm 96:3 Pray for the Nations Pray for the Nations Adi in India Adi Gallong in India -
Church Planting in Niger: a Proposal for Integrating Wesleyan Theology with Church Planting Movements
CHURCH PLANTING IN NIGER: A PROPOSAL FOR INTEGRATING WESLEYAN THEOLOGY WITH CHURCH PLANTING MOVEMENTS by David Wright, B.Th., B.A. A thesis submitted to the Faculty of McMaster Divinity College in partial fulfillment of the requirements for the degree of Master of Theological Studies McMaster Divinity College Hamilton, Ontario 2013 Master of Theological Studies McMASTER DIVINITY COLLEGE Hamilton, Ontario TITLE: Church Planting in Niger: A Proposal for Integrating Wesleyan Theology with Church Planting Movements AUTHOR: David Wright SUPERVISOR: Lee Beach NUMBER OF PAGES: vi+ 105 ii MCMASTER DIVINITY COLLEGE upon the recommendation of an oral examining committee, this thesis by DAVID WRIGHT is hereby accepted in partial fulfillment of the requirements for the degree of Master of Theological studies Pri~su~r: Lee Beach, Ph.D. secondary Supervisor: Lois K. Dow, Ph.D. Academ~ c. zvna. D.Th. Date: April 4, 2013 iii ABSTRACT Church Planting in Niger: A Proposal for Integrating Wesleyan Theology with Church Planting Movements David Wright McMaster Divinity College Hamilton, Ontario Master of Theological Studies, 2013 Despite over eight years of Christian witness, the West African country ofNiger is still considered unreached by Christian missiologists. In the face of ongoing ministry challenges in Niger a new perspective is appropriate. Recent trends in missions recommend Church Planting Movements as a model for church-planting ministry in cross-cultural contexts. The church planting movements model may offer some solutions for church planting in Niger but the model tends to suffer from faulty prooftexting and inadequate theology related to the church and mission. Using theological reflection as a guiding model, church-planting-movement theology and practices are compared to John's Wesley's theology and practice. -
A Review of the Concept of Origin and Founder of the Indigenous African Religion
Research on Humanities and Social Sciences www.iiste.org ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online) Vol.4, No.22, 2014 A Review of the Concept of Origin and Founder of the Indigenous African Religion Alexander Hackman-Aidoo Department of Religion and Human Values, University of Cape Coast, Cape Coast Email: [email protected] Abstract There is widespread certainty in African scholarship that African religion is a revealed religion. This religion, according to many scholars, has no founder. The other side of the argument is that the religion is purported to have originated or born out of the experiences of our African forefathers. Proponents of such assertion include John S. Mbiti, Awolalu and Dopamu among other scholars. Using a critical reflection tool, this paper attempts a re-examination of the issue of origin and founder of the African Traditional Religion. Contrary to the view of many scholars, the paper finds as logically inconsistent, the notion that African Traditional Religion has no founder though it is perceived to be a revealed religion. It further argues that the attempt to trace the origin of the religion to the experiences of African forebears makes the religion largely experiential and must be given a second look. The paper concludes that African Traditional Religion has founders and the founders are Africans themselves. Keywords : African Traditional Religion, revealed religion, founder. Introduction Every culture, irrespective of the level of ‘civilization’ prevalent among its people, is guided by a certain religious worldview. It is in this worldview that people find the essence of their existence in the world, its purpose and certain realities of life. -
The Significance of John S. Mbiti's Works in the Study of Pan-African Literature," the Journal of Traditions & Beliefs: Vol
The Journal of Traditions & Beliefs Volume 2 Article 9 2016 The Significance of John S. Mbiti's Works in the Study of Pan- African Literature Babacar Mbaye Kent State University Follow this and additional works at: https://engagedscholarship.csuohio.edu/jtb Part of the African American Studies Commons, African Languages and Societies Commons, Christianity Commons, Continental Philosophy Commons, Fine Arts Commons, History of Religion Commons, Literature in English, North America Commons, Literature in English, North America, Ethnic and Cultural Minority Commons, Other Languages, Societies, and Cultures Commons, Other Religion Commons, and the Social History Commons How does access to this work benefit ou?y Let us know! Recommended Citation Mbaye, Babacar (2016) "The Significance of John S. Mbiti's Works in the Study of Pan-African Literature," The Journal of Traditions & Beliefs: Vol. 2 , Article 9. Available at: https://engagedscholarship.csuohio.edu/jtb/vol2/iss1/9 This Article is brought to you for free and open access by the Michael Schwartz Library at EngagedScholarship@CSU. It has been accepted for inclusion in The Journal of Traditions & Beliefs by an authorized editor of EngagedScholarship@CSU. For more information, please contact [email protected]. Mbaye: Mibiti's Works in the Study of Pan-African Literature The critic Rosemary Traoré places John S. Mbiti among those pioneering Black intellectuals such as Cheikh Anta Diop, Abu Abarry, and Kwame Gyekye who “have argued For AFrocentricity on the basis oF the existence oF an -
Uneswa Journal of Education (Ujoe)
UJOE Vol. 3 No 1 (JUNE, 2020) UNESWA JOURNAL OF EDUCATION (UJOE) An Online Journal of the Faculty of Education University of Eswatini Kwaluseni Campus. ISSN: 2616-301 UJOE Vol. 3 No 1 (JUNE, 2020) EDITOR-IN-CHIEF Prof.O. I. Oloyede Dean Education EDITOR Dr. P. Mthethwa MANAGING EDITORS Prof. I. Oloyede Prof. C. I. O. Okeke Dr. P. Mthethwa Dr. Y. Faremi Dr. R. Mafumbate Dr. K. Ntinda Dr. S.K. Thwala Ms M.S. Ngcobo. EDITORIAL BOARD MEMBERS Prof. V. Chikoko (Educational Leadership), School of Education, University of KwaZulu-Natal, Durban, South Africa. Dr. O. Pemede (Sociology of Education), Faculty of Education, Lagos State University, Lagos, Nigeria. Prof. M. Chitiyo (Special Education), Department Chair, Duquesne University, Pittsburgh, Pennsylvania, United States of America. Dr. E. Mazibuko (History of Education), Examination Council of Eswatini. Prof. K.G. Karras (Education Studies), Faculty of Education, University of Crete, Gallos University Campus, Rethymno 74100, Crete, Greece. Prof. I. Oloyede (Science Education), Dept. of Curriculum & Teaching, Faculty of Education, University of Eswatini, Kwaluseni Campus, Eswatini. Prof. Z. Zhang (Teaching and Learning), College of Education and P-16 Integration, The University of Texas, Rio Grange Valley, Brownsville, United States of America. Prof. C. I. O. Okeke (Sociology of Education), Dept. of Educational Foundations & Management, Faculty of Education, University of Eswatini, Kwaluseni Campus, Eswatini. Prof. J.W. Badenhorst (Educational Psychology), Department of Postgraduate Studies, Central University of Technology, Welkom Campus, South Africa. Prof. A.B. Oduaran (Adult Education & Lifelong Learning), Faculty of Education, North-West University, Mmabatho 2735, South Africa. Dr. S.S.K. Thwala (Special Needs & Psychology of Education), Dept. -
Histories of Religion in Africa* by Louis Brenner
HISTORIES OF RELIGION IN AFRICA* BY LOUIS BRENNER (School of Oriental and African Studies, London) Introductory This lecture explores some of the questions that have arisen out of my past research and which I hope will inform my future research. These questions concern certain received conceptual and analytical frame- works that are employed in the study of religion in Africa, and how they affect the historical study of religion. Thus the title of the lecture, 'Histories of Religion in Africa'. I speak of 'histories' in the plural because my own research has led me to the conclusion that the his- toricity of religion can most effectively be evoked by focusing on the inherent heterogeneity and pluralism of religious concept and practice which is evident in virtually every social context. But when I speak of 'religion' in the singular I am in fact raising a question because, somewhat paradoxically, it seems that the historical analysis of religious pluralism requires a frame of reference that transcends the conceptual constraints imposed by an approach to the study of 'religions' (in the plural) as separate, self-contained systems or 'world views'. Of course, many persons, especially Christians and Muslims in Africa, justifiably see the religions to which they adhere as cohesive and exclu- sive self-contained systems. At the same time, however, one is fully aware that neither 'Christianity' nor 'Islam' is in itself an analytical concept; neither concept can act as a point of reference for identify- ing and analyzing the actual diversity and variation of what social actors might perceive or experience as Christian or as Islamic in any specific context.