Doctoral Degrees (Religion and Social Transformation)

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A reformed critique of public health policies and practices in KwaZulu-Natal: a case study of Greytown Uniting Reformed Church in southern Africa.
(2022) Mbatha, Nkosinathi Lawrence.; Kumalo, Simangaliso Raymond.
This study examines the relationship between religion and health. It aims to establish a common framework of strengths, barriers, and recommendations for positive church responses to public health issues in order to inform an improved collaborative strategy between members in the Greytown Uniting Reformed Church in Southern Africa. Many churches are currently successfully involved in community development and empowerment, providing health workers and agencies with support and helping meet tangible needs of the people. In responding to the reformed critique of public health policies and practices in KwaZulu-Natal, this study undertakes a detailed analysis of key areas, namely the prospects and challenges for interchange and partnership between the worldviews guiding action of Reformed theology and public health in KwaZulu-Natal, the public health policies and practices in KZN, the role of Reformed Theology in public health, the opportunities and challenges of public health and reformed theology, a model that can be implemented to shape activities, formations and consequences to strengthen collaboration between public health and reformed theology, and ways the state and the church can collaborate to improve the public health system. The study is rooted in a theoretical framework of the African Religious Health Assets Programme (ARHAP) which has developed a theory to help establish the link that exists between religion and health in healthcare. The conclusions from the ARHAP theoretical framework are engaged in this study to identify tangible and intangible religious health assets and how they contribute to health promotion and care.
African indigenous same sexualities in a democratic society: a case study of rural women in KwaZulu-Natal.
(2021) Khuzwayo-Magwaza, Lindiwe Promise.; Masondo, Sibusiso Theophilus.
Gender and sexuality education remain a taboo subject in African communities, a point of view which is not easily transformed. Issues pertaining to sexualities are mostly excluded from everyday social discourses. In rural communities, this topic occupies a sacred space which is entrenched in African traditions. It may be perceived as old fashioned, but the taboo is important to the communities who implement it as it concerns the respecting of privacy. Africans have their own way of doing, living, and teaching, and given the fact that most learning institutions in South Africa adopt Western ways of teaching and learning, this renders the African way of life seemingly less effective and invisible. These are some of the challenges facing the subject of same sexualities. This research follows on from an earlier Masters research that focused on same sexualities among traditional healers or izangoma. There are two reasons why this study focuses on traditional healers, firstly, they are known as fonts of libraries of indigenous knowledge, religion and culture. Secondly, the availability of existing research and literature on izangoma is a fair starting point for a researcher who intends to investigate indigenous issues. The Masters research revealed several unattended issues on same sexualities, but what has become evident, is the influence the ancestral spirits exert on gender ambiguity. It is noted that most African communities view same sexualities amongst izangoma as something rooted in the ancestral spirits. They believe that the ancestral spirits can modify the sexual behaviour of an individual. Mkasi assert this by saying, if a female sangoma is possessed by a male spirit, there is a possibility that she maybe be interested in another female. Since ancestors are not bound by gender, they can possess anyone, irrespective of gender (2012, 148). The izangoma community is aware of people who are not heterosexual, but this does not concern them as their sexuality is not a social issue. However, the cultural beliefs of the community at large do not support the practice of same sexuality; they acknowledge their existence but expressing their feelings on the matter is another issue altogether. The decisive turning point was the passing of same sex legislation (The South African Constitution, 1996:2(9)(3)) awarding rights to same sex individuals (hereafter SSI). Democracy provided researchers with a number of opportunities to engage in debates and to develop theories on this subject, as existing evidence shows that such sexualities do exist in African communities. Although knowledge on this topic has increased exponentially in recent years, it has remained a contentious and evaded topic in the rural communities of KwaZulu-Natal. Thus, the focus of this research is on women in the rural communities. This study investigates the perceptions held in many rural communities that same sexualities is an ‘abnormal’ sexual behaviour. In an attempt to introduce same sex indigenous discourses into rural areas, the research focuses on women in rural communities. The reason for this is that the majority of these women experience challenges in their lives due to the patriarchal social structures in these areas. Traditional structures that determine the day to day functioning of the communities are led by males which invariably result in the oppression of women in same sex relationships. These women are perceived as a threat to traditional structures which favour heterosexual relationships. The males also perceive these women as a threat to their patriarchal hierarchy and its concomitant stability, a behaviour which goes against the status quo, as African traditions are underpinned by patriarchy. The success of this study depended on the framework used for this study, hence the African indigenous knowledge system was employed in this research. This method provided the researcher with appropriate ethical means to conduct research in rural communities. Moreover, it assisted the researcher to understand issues of morality in these communities while approaching the issue with sensitivity. Through the indigenous knowledge system approach, the researcher has been able to identify several issues, one being that there is a paucity of knowledge on same sex discourses in these areas. Furthermore, certain members of these communities tend to subscribe to urban lifestyles which negatively affect rural life which is still steeped in African traditions. Nonetheless, this research serves as an introduction to indigenous same sex discourse. It is worth noting that the participation of the traditional leaders such as the chiefs, the traditional council and traditional healers in the rural communities assisted immeasurably in finding a suitable approach to this sensitive issue. Moreover, as much as the study is about women, there are also male voices, as in rural communities, men are more vocal than women, particularly when it comes to sexual matters.
The Catholic Church and governance: an exploration of the relevance of the Ohacracy indigenous model of participatory governance in Igboland of South-Eastern Nigeria.
(2019) Anyanele, Chikadi John.; Kumalo, Simangaliso Raymond.; Owino, Kennedy Onyango.
More than half a century ago, the Vatican II ecumenical Council took place to redefine the influence of the Roman Catholic Church in the modern world. Ecumenical as the Council is known; the Vatican II theology re-established the Church anew as to be relevant in the contemporary world, thereby opening doors for lay participation in the Catholic Church governance. Despite the Council and its leaning towards lay participation in the universal Catholic Church, the Catholic communities in the Igbo Ohacracy of the South-eastern Nigeria and the larger Nigerian communities continue to battle towards the determination and realization of the roles or duties of the laity. A Church identified to be communal, consultative; and collegial in its ecclesiological understanding applies the image of a Family of God’s People envisions a participatory Church which the Vatican II had proposed. This is yet to be fully achieved especially among the Igbo Ohacracy people. This study is located between two opposing ideologies of governance: It therefore investigates the centralized system of governance of the Roman Catholic Church and the decentralized Igbo Ohacracy order. The study also analyses the collective lay participation in the common governance of the Catholic Church as recommended by Vatican II council. It also examines authority, the laity, participation of women and inculturation to interrogate governance in both the Catholic Church and Igbo Ohacracy systems of governance. Indeed, this study reveals that in order for the Catholic Church tradition to continue to make sense and meaning, the values of dialogue, listening and consensus decision making should guide its style of governance in dealing with the Igbo Ohacracy people of South-eastern Nigeria. The Igbo Ohacracy form of indigenous governance is the inspiration behind the study. The study focuses on the Roman Catholic Church among the Owerri-Okigwe Igbo of Southeastern Nigerian communities. As a theological project, this study is located within the field of ecclesiology under the discipline of Practical Theology. Church as home for millions of Roman Catholic adherents around the world can no longer remain isolated and less concerned in matters related to governance which the Church in general has inspired all around the world; not just among the Igbo Ohacracy people of South-eastern Nigeria. Each day, human beings experience governance in various ways as it affects them; whether in the family, the community, place of work, in the Church or society at large. This study has applied both “Large Ears” and “Inculturation” theoretical frameworks. The former refers to the ‘Manja Metaphor’ used in the Central African Republic. It signifies the eldest brother as the one who has developed the greatest capacity for ‘listening’ to the will of the ancestors and to the conversations going on in the family community Uzukwu (1996:143). As a major theory for this study, it represents dialogue, consensus and communal participation in the common ownership of community activities and decision making. The latter, inculturation remains a term used to signify the movement which takes local cultures and their values as basic instruments and powerful means for presenting, reformulating and living; Christianity Waliggo, (1991:506). It describes the contextual or cultural application in understanding and practising the Christian values. This study investigates how both the centralized model of the Roman Catholic Church governance and the decentralized Igbo Ohacracy indigenous orders affect the Igbo people who are caught up in between these two influential systems. It is therefore meaningful to note that this study shows the Vatican II Council’s recommendation and opens doors for lay participation in the governance of the Catholic Church. The Igbo Catholic communities are yet to realize this vision fully for its Catholic adherents. Surprisingly though, through the Ohacracy institutions as analysed, this study has demonstrated a high level of individual and group participation among the Igbo governance order. From all indications of the analysis of both the centralized Catholic Church and the decentralized Igbo Ohacracy orders, it reveals that though these two systems are directly opposed to each other, the receptive nature of the Igbo culture has rather encouraged coexistence of the two. Moreover, the aggressive, dynamic and vibrant developmental pursuit nature of the Catholic Church (for example, Western education and medicine) has also propelled the Igbo Ohacracy communities’ receptivity of the ways and activities of the Roman Catholic Church among them. Finally, the study concludes that true and meaningful co-existence is highly probable between two traditions. With the aid and application of listening, dialogue and consensus in decision making (“Large Ear Theory”) between these two systems, peaceful co-existence and progress/development will continue to be achieved. The respect of both traditions among the Igbo communities through the utilization of the values of inculturation in the Catholic Church as fully described in this study will go further to propagate the realization of value and cultural insights that have emerged in this study.
The church of Christ in Congo and sustainable peace in the Democratic Republic of Congo Kivu provinces 1996-2016.
(2019) Biruli, Assan.; Siwila, Lilian Cheelo.; Settler, Federico Guliano.
The objective of this thesis was to determine how the Church of Christ in Congo (CCC) is able to become a resource in re-building sustainable peace in the Kivu provinces using non-violent methods. The study rests on the idea that the CCC as a key stakeholder in the processes of all-inclusive peacebuilding in the regions. This qualitative study relied on existing literature to explore ways in which the Church of Christ in Congo has contributed to maintaining peace in the Kivu provinces of the DRC. Therefore, the key research question for this thesis was: How can the church of Christ in Congo, contribute to addressing the perpetuating conflict in DRC in its quest for sustainable peace in the Kivu provinces? While most researchers consider the Peace and Reconciliation programme to be aimed at the deportation of non-Congolese immigrants back into their respective countries of origins; and the bringing together of conflicting parties for dialogue as key elements for peacebuilding in the religion, this study specifically examines the role of the Churches in shaping sustainable peace in war-torn provinces of the DRC. The study examines the Church of Christ in Congo (CCC) also known in French as “Église du Christ au Congo (ECC)”, in its efforts to support the Peace and Reconciliation programme, through the use of its member churches across the country. This study, takes as a hypothesis, that peacebuilding successful in troubled areas depends on engaging existing local structures effectively, such as the Church networks – due to their being closer to the grassroots and this makes them influential. Through the use of conflict transformation theory, the study will attempt to show that the CCC has contributed to settlement efforts using practical means and non-violent approaches. The nature of the research required that a mixed method is employed; hence I combined phenomenological, autobiographical and explanatory methods. This allowed me to combine popular narratives shared among the displaced people of Kivu, with media and scholarly accounts to weave together narratives and stories as suggested by Mishler (1995). The initial methodological ambition was to draw on accounts of those church leaders and members who survived the conflicts because there are no official accounts of the church’s involvement in peacebuilding. Due to ongoing conflict in the region and because my own resources to travel to the region was limited, I relied on written materials provided in from churches in the region. These arrived in fragments, provided by my own contacts as well as by members of the diaspora and it informed my explanatory methodology. For the rest, I relied on variously published accounts as well as irregular reports from humanitarian agencies and member churches to construct a social history of the church’s role in building sustainable peace The research further argued that when addressing peacebuilding and reconciliation it is important to take into account the role that civil society is able to play in this kind of activity. The study sought engagement with influential civil society as well as grassroots level activists produces constructive results. The study similarly drew on the theory of conflict transformation for non-violent approaches for the transformation of violence into cultures of peace. The study examines the efforts of the Church of Christ in Congo in their various attempts to promote sustainable peace, through religious mediation, forgiveness, and reconciliation. This I believe will bring about sustainable peace in the Kivu Provinces. Peacebuilding is a central church activity that is concerned with the well-being of the entire community. The outcome of this study discloses that by drawing on the views of scholars, civil society activists, religious leaders as well as members of the diaspora, on the matter of Kivu conflict and sustainable peace is possible. Engaging all these stakeholders in the DRC, including the Church of Christ in Congo can possibly achieve its aspiration of de-escalation of the war, stop the of militias into the region and reconstruct flourishing communities. The study hence argued that an end to the war in the Kivu Provinces may be one approach of promoting sustainable peace and opening the economic interests of the investors. Lastly, a paradigm shift is needed in the conceptualization of what constitutes conflict transformation, more so peacebuilding interventions. This includes new theoretical thinking based on gaining vital views, insights, and perspectives from non-state actors such as the Church of Christ in Congo. The study found that where faith communities participate in peacebuilding efforts, whether only the Church of Christ in Congo or including other churches and organizations in the region, chances for social and political transformation in respect of peacebuilding in the Kivu Provinces in significantly increased.
A critical examination of the contribution of African Enterprise's evangelism and social action toward religious and social transformation in Pietermaritzburg, from 1962 to 2015.
(2022) Chibambo, Songelwayo Walter Yesaya.; Moyo, Herbert.
The thesis critically evaluates African Enterprise’s work of evangelism and social action towards religious and social transformation in Pietermaritzburg from its inception in 1962 to 2015. AE’s founder, Michael Cassidy’s parents, had a European origin. The thesis traces personalities and factors that shaped Michael Cassidy’s formative years, including the Billy Graham Evangelistic Association (BGEA) and the Lausanne Congress. Their theologies have had a vital influence on African Enterprise’s theology. The study highlights that BGEA has not entirely positively impacted AE because they tended to prioritise evangelism over social action. Missiologically speaking, the study shows that there cannot be any dichotomy between the two because they complement each other. The study argues that AE would be more effective had AE contextualised to deal with social challenges in PMB. Thus, the fruit of Christian love, evangelism and social action could have thrived in PMB who live in a community. This thesis argues that AE failed because it did not integrate the Biblical principles of proclamation and Diakonia (social praxis). Despite the initial successes it experienced in the past, the most kairos critical challenge of social justice remains unaddressed. Lack of social action in the form of diaconal has militated against processes of social transformation in PMB. The qualitative research study used in-depth interviews and questionnaires to draw data from the 14 participants interviewed, including AE’s founder. Data were coded using the NVivo programme to ascertain the main themes before the data analysis. The thesis’s key findings revealed that AE failed to be an effective catalyst in its mission in PMB. Therefore, AE has become irrelevant and ineffectual in its work to effect transformational change in PMB. The study proposes that AE change from its Western and non-African strategies and methodology to a context-based approach. The thesis recommends that the AE’s leadership and Board rebrand and change in light of its context for purposes of engendering a relevant response to the felt needs of PMB’s people. Secondly, the thesis recommends a deconstruction of warped operating mindsets that do not appreciate African traditions and customs that form the context of the intended audience.
A critique of the Evangelical Lutheran Church in Zimbabwe’s (ELCZ) engagement in local ecumenism among the Karanga of Mberengwa in Zimbabwe.
(2020) Hove, Rabson.; Moyo, Herbert.
Ecumenism is the fellowship of the denomination at any given level attending to their spiritual, social, economic and political needs. The church is an institution that affects people’s lives, its ministry and operations are also impacted by the culture of the local people. This study explores the missio-cultural factors influencing the Evangelical Lutheran Church in Zimbabwe’s (ELCZ) local ecumenical engagement among the Karanga in Mberengwa. The study seeks to find out the nature of local ecumenical activities and the impact of the missional and cultural factors in shaping local ecumenism in Mberengwa, Zimbabwe. While there are divisions due to the growth of many denominations in Mberengwa the study shows that there are various forms of ecumenical engagement taking place. Besides being shaped by missional factors such as evangelism and Diakonia, the cultural factors have greatly impacted the ELCZ’s local ecumenical engagement. The research notes that the culturally shaped ecumenism is not led by the clergy but is an accidental social space of interaction among denominations, either called by local community leaders or a response to natural phenomena such as attending funerals. The question of non-structured local ecumenical engagement is blamed on poor participation by the local ELCZ clergy in Mberengwa. The study argues that the Karanga concepts of ukama and communalism continue to help members of different denominations including the ELCZ to develop the habit of meeting and working together. The Karanga culture has provided a footing in shaping local ecumenism in Mberengwa. Among the benefits of local ecumenism are the promotion of community development and the unity of the churches and the local people in general that result in religious, social and political tolerance especially in an area known for political polarization and violence during times of elections in Zimbabwe. The study utilizes postocolonial theoretical framework. Postcolonial theory is important in this study as it unmasks the domination and power imbalance that negatively impede the ELCZ’s local ecumenical engagement. This phenomenological study uses qualitative methody with in-depth interviews conducted through snowball, purposive and convenience sampling methods.
David’s coming of age and masculinity construction: a narrative critical engagement with the episodes of transition from boyhood to adulthood in the David narrative cycle=Ukufika kukaDavid ebangeni lobudala kanye nokuchazwa kobudoda: Ingxoxokuhlolisisa ngezigigaba zendlulelakukhula kusukela ebufaneni kuya ebudodeni kumjikelezongxoxo kaDavide.
(2021-08-22) Dlodlo, Nozipho Princess Sibongokuhle.; Van der Walt, Charlene.
This study results from an observation in relation to increasing gender-based violence. This was that men in the institute of the Church and outside were implicated in violent activities. Involvement of male religious leaders in these incidents left this researcher questioning the calibre of men in community. The study explores if there were no great Biblical models for men to follow. Furthermore, this study investigates the process of coming of age, specifically how a boy transitions to be a man, with special focus on King David, a ‘well-known’ figure for men within the institute of the Church and outside. It explores what the transition process entails and what ‘teachings’ or absence of teachings could inform gender-based violence. It offers the uniqueness of combining two theories (coming of age and constructions of masculinity) to read into the David Narrative Text. The study analyses the connection between men, their context and cultural background. It utilises the life of David presented in 1st and 2nd Samuel; focusing on four episodes the author thought integral to conceptualizing the process of coming of age from boyhood to adulthood. It analyzed aspects of coming of age in the life of King David by using narrative analysis as a method to read these texts. In framing this study, selected theories of coming of age and masculinity construction were applied to King David, to begin the reflection of what coming of age entails. This study observed that there are elements from the life of King David that could be emulated; as well as aspects that needed a more detailed read before assimilation to daily life. I argue that some masculine traits (ability to show strength or to be violent, high levels of sexual expression), appear to be the same traits found in men implicated in gender-based violence. Therefore, expectations of what a true man is, appear to clash with how normal people should interact. Men are caught between the expectations of culture and contextual masculine performance. This is both a structural and a systematic problem, which can afflict both men and women. I, therefore, argue that change from the observed could happen if there is a shift to men being at the center of conversations about their coming of age process. This study is essential because it observes a problem in society which is a daily lived reality (the problem of GBV), goes through the rigor of scientific research and then returns to society to argue that men need to be at the center of the conversations around constructions of masculinity and coming of age –– if true change is to be experienced. This study offers those who use the Bible as a reflective surface1for those who depend and seek to consult the Bible in matters patterning to life and more specifically for those who seek to understand the processes of coming of age and masculinity construction. Iqoqa Lolu cwaningo lusukela ekubhekisiseni ukwanda kodlame ngokobulili. Lokhu kudalwe ukubona amadoda asebenza ezikhungweni zesonto nangasebenzi khona ebandakanyeka ezenzweni zodlame. Ukubandakanyeka kwabaholi bezenkolo besilisa kulezi zenzo kwenze umcwaningi azibuze ngobuqotho babantu besilisa emphakathini. Ucwaningo lubheka ukuthi babengekho yini abantu besilisa abaqotho ebhayibhelini abayizibonelo ezingalandelwa ngabantu besilisa. Okunye futhi, lolu cwaningo lubheka inkambiso yokufika ebangeni lobudala, ikakhulukazi ukuthi umfana udlulela kanjani esigabeni sokuba yindoda, kugxilwe ngokukhethekile enkosini uDavide, ‘usaziwayo’ emadodeni angaphakathi esontweni nalawo angaphandle. Lubheka ukuthi inkambiso yendlulelakukhula yenzeka kanjani nokuthi nhloboni yezimfundiso noma ukungabi bikho kwazo okungaba nomthelela odlameni ngokobulili. Lusebenzisa ngokukhethekile izinjulalwazi ezimbili (injulalwazi yokufika ebangeni lobudala kanye neyokuchazwa kobudoda ngokufunda umbhalo ngoDavide. Ucwaningo luhlaziya ukuxhumana phakathi kwabesilisa, nezingxilasimo zabo kanye nemuva losikompilo. Ucwaningo luthole ukuthi kunezimpawu empilweni yenkosi uDavide abangazilingisela kanye nezibonakalo ezidinga ukufundisiswa ngaphambi kokuba zisetshenziswe empilweni yemihla ngemihla. Ngifakazisa ngokuthi ezinye izici zobudoda (ukutshengisa amandla noma ukuba nodlame, noma ukuzifaka kakhulu ezintweni eziphathelene nezocansi) zifana nse nezici ezitholakala kwabesilisa ababandakanyeka ezenzweni zodlame ngokobulili. Ngakho-ke, okubhekeke ukuthi umuntu wesilisa wangempela kumele abe njani kubukeka sengathi kuyashayisana nendlela okumele ukuthi abantu abaphile kahle baxhumane ngayo. Abesilisa bazithola benengcindezi phakathi kokulindeleke ngokosiko kanye nengxilasimo yokuziphatha njengendoda. Lokhu kuyinkinga ephathelene nezinhlaka nokuhleleka, okungaba nomthelela omubi kubantu besilisa nabesifazane. Ngakho-ke ngiyafakazisa ukuthi ushintsho kulokhu engikubonile lungenzeka uma kungaba nenguquko yokuthi abantu besilisa kube yibo abahola izingxoxo maqondana nohlelo lokufika kwabo ebangeni lobudala. Lolu cwaningo lumqoka ngoba lubheka inkinga ephilwa nsukuzonke emphakathini (inkinga yodlame ngokobulili), ngokugxila ngokwesayensi luphinde lubuyele emphakathini lufakazise ukuthi abesilisa kumele kube yibo abahola izingxoxo maqondana nokufika ebangeni lobudala kanye nokuchazwa kobulili besilisa uma kubhekeke ukuthi kube noguquko lwangempela.
The end justifies the means: examining the Nigerian society in the light of Machiavellianism.
(2019) Onwunyi, Edozie Chukwujindu.; Matisonn, Heidi Leigh.
From the sentiments espoused by Machiavelli in The Prince, it is is clear that he believed that politics and conventional morality cannot go together. For him, acquiring power and retaining power is the objective of politics, and should as such be the uppermost or ultimate concern of anyone engaging in politics. Being that since Nigeria gained its political independence in 1960, Nigerian politicians have consciously and overtly pursued the business of politics as if the primary goal of politics is the acquisition and sustenance of power by any necessary means, many scholars and observers of the Nigerian society have described the Nigerian political scene as a classic case of Machiavelli’s political philosophy as articulated in The Prince. This thesis then focuses on the proposition that the Nigerian political scene presents a classic case of Machiavelli’s political philosophy as articulated in The Prince. The choice of this area of research is informed by the need to provide a co-ordinated response to the myriad of challenges confronting Nigeria as a nation, as many believe that the seeming playing of politics in the Machiavellian way by Nigerian political elites is partly responsible for the socio-political and economic problems in the country. Consequently, the underlying argument of this thesis is that Nigerian politics can be seen to be characterized by the guiding principle “the end justifies the means” articulated by Machiavelli in The Prince. Key to the argument is the examination of the Nigerian political scene, Machiavelli’s ideas in The Prince, the Italian society of his time, the circumstances surrounding his writing of The Prince, as well as the various interpretations of the book. Notwithstanding that Machiavelli and the ideas he expressed in The Prince are interpreted in various ways by various scholars, it is generally believed that the ideas cannot be isolated from the political situation of his city-state, Florence, and Italy back then. Though Florence or Italy of Machiavelli’s era is quite different in culture and civilization from contemporary Nigeria, findings from the thesis indicate that the two political situations are similar in terms of human nature, lack of national cohesion, and application of violence and cruelty in socio-political activities. Also, many Nigerian politicians and even citizens at large consciously or unconsciously practicalize Machiavelli’s views in The Prince and there exists some form of connection between practising such In response to the findings, the thesis concludes with some practical suggestions on how Nigeria may get over its political problems, which among others include the need for change of structure of the Nigerian federation and mentality on the part of all Nigerian citizens.
Exploring the intersections of gender, religion, and, culture when engaging the Pokot-Turkana conflict in Kenya between 1963 and 2015=Ukuhlola ukuphambana kobulili, inkolo, namasiko lapho kumbandakanyeka ingxabano yasePokot-Turkana eKenya phakathi kuka-1963 no-2015
(2023) Nganga, Daniel Muchungu.; Van der Walt, Charlene.
The Sahel region and East Africa has shown sustained levels of inter-pastoral violent conflicts with associated potential impacts on their livelihoods. One such conflict is the Turkana-Pokot cross-border conflict that has become the norm. Despite disarmament operations initiated by the government of Kenya, peace-building meetings, and workshops led by the Catholic dioceses of Kitale and Lodwar, insecurity in the region continues to prevail. This study explored the intersections of gender, religion, and culture when engaging the Pokot-Turkana conflict in Kenya between 1963 and 2015 and had three objectives: to trace the nature of the conflict along the Pokot-Turkana in general; to interrogate how the Catholic Church has been involved in the conflict management process and how it could enhance its engagement with those affected by the Pokot-Turkana conflict when appropriating an intersectional gender-sensitive paradigm for conflict resolution; and to examine how an intersectional gender-critical analysis of the conflict could contribute to a better understanding of the Pokot-Turkana conflict and possible interventions. The researcher applied a combination of theoretical frameworks in addressing the research questions. They included: Protracted Social Conflict (PSC) theory by Edward Azar (1990) in analyzing the nature and persistence of the Pokot-Turkana conflict, Pankhurst and Pearce's steps in engendering a disciplined framework to address the gender aspect missing in conflict management theory by Azar's PSC, and Kanyoro's feminists' cultural hermeneutics theoretical framework to address the intersection of gender, culture, and religion. Data was collected through random/probability and non-random/non-probability sampling techniques. Under random/probability sampling, cluster and stratified sampling were used, while under non-random/non-probability, purposive sampling was used. Research instruments used in data collection were questionnaires, interview guides, and Focus Group Discussions (FGDs). Data analysis was done manually and presented in tables. The questionnaires, interview guides, and FGDs were qualitatively analyzed. The findings included the Roman Catholic church's role in managing the conflict, the cultural gender roles sustaining the conflict, and the role of culture as a pawn and a resource in conflict management. The research established that the government interventions failed in mitigation efforts due to poor conflict resolution strategies caused by factors not in tandem with the local perceptions, beliefs, expectations, and needs of the affected communities. This study recommends that the Catholic Church and the council of elders develop a common conflict management framework. Peace in the grassroots model by the late bishop Korir was reviewed, enhanced, and recommended. IQOQA Isifunda sase-Sahel kanye neMpumalanga Afrikha sibonise amazinga aqhubekayo ezingxabano zodlame phakathi kwabefundisi nemithelela ehlobene engabakhona ezindleleni zabo zokuziphilisa. Okunye ukungqubuzana okunjalo kwe-Turkana-Pokot okuwela umngcele sekuyinsakavukela. Naphezu kwemikhankaso yokuhlehlisa izikhali eyaqalwa uhulumeni waseKenya, imihlangano yokwakha ukuthula, nezinkundla zokucobelelana ngolwazi eziholwa isifunda-bhishobhi samaKhatholika aseKitale naseLodwar, ukungavikeleki kusaqhubeka kudlondlobala. Lolu cwaningo luhlole ukuphambana kobulili, inkolo, namasiko lapho kudingidwa ingxabano yasePokot-Turkana eKenya phakathi kuka-1963 no-2015 futhi lwalunezinjongo ezintathu: ukulandelela uhlobo lwengxabano e-Pokot-Turkana jikelele; ukuphenya ukuthi iBandla lamaKhatholika libambe iqhaza kanjani ohlelweni lokulawulwa kwezingxabano nokuthi lingathuthukisa kanjani ukusebenzelana kwalo nalabo abathintwe umbango wasePokot-Turkana lapho kusetshenziswa ipharadayimi ephakathi kwezigaba eziwela ubulili ukuze kuxazululwe izingxabano; kanye nokuhlola ukuthi ukuhlaziya okubalulekile kobulili okuphakathi kwezigaba kungaba negalelo kanjani ekuqondeni kangcono ukungqubuzana kwe-Pokot-Turkana kanye nokungenelela okungenzeka. Umcwaningi usebenzise inhlanganisela yezinhlaka zethiyori ekuphenduleni imibuzo yocwaningo. Zihlanganise: Ithiyori ye-Protracted Social Conflict (PSC) ka-Edward Azar ekuhlaziyeni ubunjalo nokuphikelela kwengxabano yase-Pokot-Turkana, izinyathelo zika-Pankhurst kanye no-Pearce ekusunguleni uhlaka olunezigwegwe lokubhekana nesici sobulili esishodayo kuthiyori yokulawulwa kwezingxabano yi-PSC ka-Azar, kanye nohlaka lwethiyori iKanyoro's Feminists' Culture hermeneutics ukubhekana nokuhlangana kobulili, isiko, nenkolo. Idatha iqoqwe ngokusebenzisa amasu amasampula angahleliwe/okungewona okungenzeka. Ngaphansi kwesampula okungahleliwe/okungenzeka, kwasetshenziswa amasampula eqoqo kanye ne-stratified, kuyilapho ngaphansi kokungahleliwe/okungeyona into emathubeni, kwasetshenziswa amasampula enhloso. Amathuluzi ocwaningo asetshenziswe ekuqoqweni kwedatha kwakuyimibuzo, imihlahlandlela yenhlolokhono, kanye Nezingxoxo Zeqembu Eligxilile (FGDs). Ukuhlaziywa kwedatha kwenziwa mathupha futhi kwethulwa kumathebula. Uhlu lwemibuzo, imihlahlandlela yenhlolokhono, nama-FGD ahlaziywa ngokwekhwalithi. Okutholwe kwakuhlanganisa indima yesonto lamaRoma aKhatholika ekulawuleni ukungqubuzana, indima yobulili yamasiko esekela ukungqubuzana, kanye nendima yesiko njengesibambiso kanye nensiza ekulawuleni izingxabano. Ucwaningo lwathola ukuthi ukungenelela kukahulumeni kwehlulekile emizamweni yokunciphisa ngenxa yamasu okuxazulula izingxabano okubangelwa izici ezingahambelani nemibono yendawo, izinkolelo, okulindelekile, kanye nezidingo zemiphakathi ethintekile. Lolu cwaningo luncoma ukuthi iBandla lamaKhatholika kanye nomkhandlu wabadala bakhe uhlaka olufanayo lokulawula ukungqubuzana. Ukuthula emazingeni aphansi kaBishop Korir ongasekho kwabuyekezwa, kwathuthukiswa, futhi kwanconywa.
The forms of colonial Christianity and Zambian cultures in contemporary Zambia.
(2022) Mwampulo, Yonah.; Siwila, Lillian Cheelo.
This study examined the influence of PEMS and LMS on the Bemba and Lozi cultures in contemporary Zambia using the theories of relative ontology alongside coloniality. The theories above underpinned the desktop and archival research methods that were qualitative and non-empirical in nature. The study holds that the PEMS and LMS as mission bodies represented a particular form of colonial Christianity which influenced the indigenous education systems, moral norms, and the liturgy in the missionary establishments within the Barotseland and Bembaland. It has been argued that PEMS and LMS influence on the Lozi and Bemba cultures has positively and negatively affected their people. The positive contribution of the forms of colonial Christianity was the repudiation of the boiling water test and the killing of twins in most African cultures. However, the negative influence of the missional activities on indigenous rituals was the denunciation of all forms of sexual cleansing as pagan and barbaric. Furthermore, the findings showed that missional education via missional schools eroded the indigenous knowledge systems of the Lozi and Bemba people. The study argued that the new faith systems punctured the indigenous knowledge systems based on the cosmological worldviews alongside the new episteme of the LMS and PEMS. The study further argues that the indigenous knowledge systems in indigenous moral norms, education, and liturgy provided the vital knowledge tools that enabled the Lozi and Bemba to navigate their way through a maze of contestations of decoloniality in contemporary Zambia. The study acknowledges that the Lozi and Bemba cultures can exist within the context of Christianity and maintain their uniqueness as places of doing theology, moral norms, and liturgy in the context of think-feel experiences. The study notes that cultural practices such as initiation ceremonies and rituals such as imbusa should be incorporated into Christian teachings because they believed them to be life-affirming rituals to teach young people to mature into responsible adults. In addition, when applied to practical theology and missiology, reviving indigenous knowledge systems of the Lozi and Bemba would provide the locus of inspiration in teaching young people about Biblical Christian values and moral norms. The findings revealed that missional liturgy could only be meaningful if it relates to the indigenous people’s everyday experiences.
From clericalism and passivity to conscious stewardship: towards responsible discipleship of the laity of the Catholic Church of Southern Africa.
(2023) Brennan, Vincent.; Rakoczy, Susan Francis.; Moyo, Herbert.
Jesus instructed His followers to love one another as He loved them. He said they should not lord it over each other like the pagans do (cf. Matt.20:25) but to serve each other as He served. The church of the Acts of the Apostles is egalitarian. It is a community of disciples (cf. Acts 2:42-47). It is the Body of Christ (cf. 1 Cor:12). The different functions of different members are not intended to divide but to build unity. By the end of the 1st century, this one Body of Christ had become divided into a privileged, clerical elite and an inferior laity. In 1156, Gratian’s decree said that there are two types of Christians, and in 1906 Pope Pius X said that all Christians are not equal. The Second Vatican Council (1962-1965) spoke of the Church in terms of the Old Testament image of People of God and the Pauline image of the Body of Christ. It says that the Church as Communion had its origin in the Holy Trinity, the ultimate communion of love. The Church is an icon of the Trinity. In that Church, all are equal, all are called to be holy, all share in the one priesthood of Christ, all are responsible for the Church’s mission. The Southern African Catholic Bishops’ Conference (SACBC) embarked on a variety of pastoral programmes to ensure that the Vatican II model of Church would become embedded in the life of the local Church in its thinking and practice. A study of the archives indicated that these met with limited success. This thesis proposes Stewardship as a way to live the Vatican II Community model of Church. God Himself is the Steward of all creation. Man and woman were told to care for this creation in His name (cf. Gen.2:15). As Son of God Jesus is the Sacrament of God’s presence. He gives the Stewardship of God a human face. The Church is the Sacrament of Christ, making Christ present for all time. The Church does not have an option to choose or reject Stewardship. It flows from its nature.
Human dignity in African communitarianism.
(2018) Makwinja, Simon Matthias.; Matolino, Bernard.
This study examines the extent to which African communitarian thought succeeds in the promotion of human dignity without having to call upon human rights. As well as being considered as a central value within social and political philosophy, human dignity is also critical to policy formulations within spheres is has tremendous influence such as bioethics, medicine, politics, and law. Generally, the promotion of human dignity has been conceived from the liberal point of view, and specifically through human rights and their institutions. Ontologically, liberalism prioritises the individual and her rights over her community. Respect for one’s dignity is in this regard synonymous with respect for individual rights. This conception excludes the non-liberal thought systems which are regarded as inimical to the human dignity project on the basis that they do not prioritise individual rights and freedoms. On this basis, the non-liberal thought systems have been perceived as anachronistic and authoritarian, and therefore considered as dissing human dignity. However, since human dignity is generally regarded as a concept more fundamental than human rights, it cannot be reduced to a single value system at the exclusion of others. Thus, through human rights, liberalism presents a particular vision of individual-community relationships in which the individual is primary. Subsequently, this relationship points to a particular way of understanding human dignity. As different societies live by different value systems, there exist corresponding ways through which such societies express and enhance human dignity. It is in this regard that the study attempts to demonstrate the extent to which African communitarianism, one of the non-liberal intellectual traditions and considered as a dominant conceptual theme in African thought, is capable of securing human dignity. Specifically, the study examines certain values that are central to the African communitarian thought system for their consistency with the dignity of human persons in its broader sense. Within African communitarianism, the individual-community relationship prioritises the reality of the community over and above that of the individual. This can be seen by emphasis laid on such values as interdependence, consensus and the common good. Normatively, they all point to the centrality of the community and one’s duty towards its flourishing. Thus, the sort of dignity that can be derived from the African communitarian thought goes beyond the bounds of individual persons exercising their freedom as emphasised within the liberal tradition. Dignity in this regard concerns the flourishing of persons not as individuals, but as members of the community. Thus, contrary to the criticism by proponents of the liberal value systems, the non-liberal thought systems can be shown to be capable of securing human dignity to the extent that dignity is conceived from a holistic point of view. Since the basic aim of every community is to serve people who are its members, respect to community and its values is an indication of respect for human dignity. In this way, the African communitarian thought offers a competitive alternative to the liberal conception of human dignity. In this regard it would be wrong to make judgements about the African communitarian thought system by employing a conception of dignity that is inconsistent with the African value systems themselves.
Intertwined lives: reconstructing life after the death of my son: an autoethnography of a pastoral counsellor and mother.
(2021) Sutherland, Adri Mariette.; Rakoczy, Suzan Francis.
Through the Triquetra as metaphor for intertwined lives, this dissertation seeks to demonstrate how the loss of a child impacts on the personal, family and professional life of a pastoral counsellor or minister. The research question was developed from integrating my personal experience as pastoral counsellor and mother who have lost a child with the narratives of other pastoral counsellors and ministers who have lost a child. A first-hand account is thereby provided from the participants’ perspective of their experiences of grief and loss. This also provides a narrative to the academic world and other pastoral counsellors and ministers to study and evaluate. The qualitative research approaches used were autoethnography and semi-structured interviews based on questionnaires. Participants were obtained through purposive sampling, coupled with snowball sampling. To keep the voices and perspectives of the pastoral counsellors and ministers in focus, the Listening Guide of the Voice Centred Relational Method (VCRM) was used as analytical tool for the participants’ interview data. Creative Analytical Practices (CAP) was used to analyse the autoethnographic data, which consists of different texts, prose, journal entries, poetry, photos and pictures, diagrams and maps. What emerged from this research study was that the pastoral counsellors and ministers were often feeling disenfranchised, ‘being silenced’ by those around them. Participants responded by keeping feelings of grief and loss to themselves, with husband and wife often keeping their grief from one another for fear of opening each other’s wounds. Their faith in God provided comfort and a way to cope with the loss of their children. They indicate growth from the trauma of their loss when they resumed their professional lives while still working through their grief and managing their vulnerability whilst counselling and ministering. The narrative research design may provide other bereaved parents with an accessible resource and add another dimension to the current body of academic knowledge, by illuminating theory with lived experience. Writing an autoethnographic account of my grief experience as pastoral counsellor and mother who have lost her son, contributes to the body of bereavement literature. Adding the narratives of the other participants, strengthened this contribution
Paddy Kearney: an example of the creation and re-creation of a Christian activist over five decades=Paddy Kearney: isibonelo sokwakhiwa nokwakhiwa kabusha Kwabashabasheki bobuKhristu emashuminyakeni ayisihlanu.
(2023) Perrier, Raymond Anthony.; Denis, Philippe Marie Berthe Raoul.
Abstract Paddy Kearney (1942-2018) was a well-known Christian activist operating in Durban during and after the Liberation Struggle (from 1970 until his death). He worked closely with Denis Hurley (Catholic Archbishop of Durban from 1947 to 1992) with whom he created Diakonia and in whose honour he later founded the Denis Hurley Centre. At Diakonia, Kearney brought together Christians of all denominations to work for social justice; later as Chair of the Gandhi Development Trust and the Denis Hurley Centre Trust his work broadened to include partners of all faith communities. Although he worked closely with religious leaders, Kearney had no official status as a member of clergy but he did spend 10 years in a Catholic religious order, the Marist Brothers. The thesis draws on Kearney’s own archive, the archives of the organisations to which he was linked, and interviews with 72 colleagues, friends and family members from across the decades. The documents of Vatican II are referenced extensively and also relevant secondary texts by contemporary (and where possible African) theologians. The thesis aims to show how Kearney’s ministry was shaped by the Second Vatican Council (1962-65) at which +Hurley had been a prominent participant. It is argued that Kearney’s life exemplified some of the new approaches to being Church that the Council (and +Hurley) encouraged: working with other Christians (Unitatis Redintegratio), respecting other faiths (Nostra Aetate), defining a role for lay people (Apostolicam Actuositatem), defending human rights (Dignitatis Humanae), responding to the sufferings of the world (Gaudium et Spes). While celebrating the degree to which Kearney epitomised Vatican II, the thesis shows the degree to which this had to develop over time and also highlights some ways in which Kearney did not go far enough. Nevertheless, it concludes that he provides an important model for Christian activists today. Appendices explore additional related themes such as Kearney’s links to Mahatma Gandhi and the status of +Hurley as a political priest. Kearney was also a prolific writer including the award-winning biography of +Hurley (Kearney, G Paddy. Guardian of the Light, Pietermaritzburg: UKZN, 2009); he awarded an honorary doctorate by the University of Kwa-Zulu Natal. Iqoqa UPaddy Kearney (1942-2018) wayeyisishoshovu soMkhristu esaziwayo owayesebenzela eDurban ngenkathi yoMzabalazo Wenkululeko (kusukela ngonyaka we-1970 waze wafa). Wasebenza ngokusondelana kakhulu noDenis Hurley (UMbhishobhi omkhulu wamaKhatholika kusukela ngowe-1947 kuya kowe-1992) abakha kanye naye iDiakonia okwathi ngokumhlonipha nakamuva wakha iDenis Hurley Centre. EDiakonia, uKearney wahlanganisa amaKhristu azo zonke izinhlaka ukusebenzela ubulingiswa bomphakathi; kwathi kamuva njengoSihlalo weGandhi Development Trust neDenis Hurley Centre Trust umsebenzi wakhe wasabalala wafaka ayebambisene nabo kuyo yonke imiphakathi yokholo. Nakuba asebenza ngokusondelana nabaholi bezenkolo, uKearney wayengenaso isikhundla esisemthethweni njengelungu labefundisi abagcotshiwe kodwa wasebenza iminyaka eyishumi nohlelo lokholo lwamaKhatholika, iMarist Brothers. Ucwaningo lusukela emqulwinimlando yakhe uKearney, imiqulumlando yezinhlangano ayehlobene nazo, nezinhlolokhono nabalingani bakhe abangama-72, abangani namalungu omndeni emashumininyaka amaningi. Imiqulu yaseVatican II icashunwe kakhulu nemibhalo yongoti bezenkolo yeqophelo lesibili yesimanje (lapho okuvuma khona okube ngeyase-Afrika). Ucwaningo luhlose ukukhombisa ukuthi ubufundisi bukaKearney kwakhiwa yiSecond Vetican Council (1962-65) lapho +Hurley owayengumbambiqhaza oqavile. Kuqakulwa ukuthi impilo kaKearney yayisibonelo sezinye zezindlela ezintsha zokuba yiSonto okwakukhuthazwa nguMkhandlu (+Hurley): kusetshenzwa namanye amaKhrestu (Unitatis Redintegratio), ukuhlonipha ezinye izinkolo (Nostra Aetate), ukuchaza iqhaza labantu phaqa (Apostolicam Actuositatem), ukuvikela amalungelo abantu (Dignitatis Humanae), ukuphendula ekuhluphekeni komhlaba (Gaudium et Spes). Ngenkathi sigubha izinga uKearney amela ngalo iVatican ll, ucwaningo lukhombisa izinga lokhu okwase kukhule ngalo emva kwesikhathi, futhi kuphinde kugqamise izindlela uKearney aphinda wagubeka kuzo. Naphezu-ke, luphetha ngokuthi uyimodeli emqoka yezishoshovu zobuKhrestu zanamuhla. Izengezelo zihlola izindikimba ezelekiwe nezinobuhlobo njengokuxhumana kuka +Hurley kuMahatma Gandhi nesimo sika +Hurley njengomfundisi ongowezombusazwe. UKearney wayephinde abe ngumbhali osebhale kakhulu kubalwa nombhalo webhayografi owadla ubhedu ka +Hurley (Kearney, G Paddy. Guardian of the Light, Pietermaritzburg: UKZN, 2009); wahlonishwa ngeziqu zobudokotela yiNyuvesi yaKwaZulu-Natal.
Pastoral critique of the Catholic social teaching and its impact on ecological justice among the Tonga people in Binga district of Zimbabwe.
(2020) Mirirayi, Knowledge.; Moyo, Herbert.
The study focused on reviewing and judging the value of the Catholic Social Teaching (CST) and its notion on ecological justice among the Tonga people of Binga District in Zimbabwe. The CST is a key principal theory which provided the study with the pastoral lens. As a principal theory, it then ostensibly and robustly demands the retrieval and promotion of social justice among the Tonga people as a means of emancipating them from environmental genocide. It demands fair distribution and equal participation of the Tonga irrespective of gender, ethnicity and class. The theory equipped the research with techniques to show how the Catholic Church and social institutions should interfere in Tonga people’s complexities. The CST theory was used to expose, remedy, and then recommend filling of a gap of knowledge by using a holistic approach and multi-pronged approach through the qualitative research methodology and case study design in data collection and analysis. The study employed the individual in-depth interviews as a technique and tool for interfacing and dialogue with twenty five participants which include the Tonga traditional chiefs, village heads, women, youths, WADCO Chairpersons, the DA of Binga, Catholic Priests, key participants from Catholic Commission for Justice and Peace in Zimbabwe (CCJPZ), Caritas, Silveira House and the Basilwizi Trust endeavoring to expose the root causes of their socio-economic realities and find suitable home grown approaches for lasting solutions. This was reinforced by focus group discussions with nine participants to ascertain the causes of their problems and possible solutions to their suffering. The two data collection techniques assisted the research with a full picture of the participants’ perceptions and experiences. The study looked at the reasons behind the isolation of the Tonga people in the pre-and post-colonial era. Some other factors revolve around the construction of the Kariba Dam in 1957 and its aftermath, namely, the forcible relocation, involuntary resettlement, the introduction of new policies to access water and animal resources. The research exposed that the exclusion of Tonga people in decision-making processes in all critical community development projects forms the base of their vulnerability. The study could not overlook the status of women and the youths in Tonga communities in Binga. This was done to expose the root cause of their predicaments. After the presentation of data, thematic analysis was employed to analyze data collected from library sources, interviews, and focus group discussions. This enhanced the study to look across the gathered data to establish common themes in order to provide answers to the research questions, and means to enhance the opportunities as well as the abilities of the Tonga people to control and access their natural resources. Amongst other essential factors espoused, the study included effective consultation, engagement and participation. The study also presented summary of findings, conclusions and recommendations for further study.
Pastoral ministry to persons with disabilities: a critical investigation of how the Apostolic Faith Mission (AFM) church can be a safe space for meeting the needs of persons with disabilities (PWD) in Harare, Zimbabwe.
(2018) Sande, Nomatter.; Masondo, Sibusiso Theophilus.; Okyere-Manu, Beatrice Dedaa.
The subject on disability is complex, especially when addressed from a theological perspective, bearing in mind that Judeo-Christian teachings have the dehumanisations of Persons with Disabilities (PWD). The Apostolic Faith Mission (AFM) is a Pentecostal church in Zimbabwe. As such, the pastoral ministry and theology in the AFM emphasises divine healings, miracles, signs and wonders for believers. Thus, the space of PWD and how PWD either connect or benefit from this Pentecostal heritage is critical to this study. Accordingly, this study is aimed at investigating the role of the Apostolic Faith Mission (AFM) in addressing the needs of PWD. The first objectives of this study was to examine the lived experiences of PWD in Harare, Zimbabwe. The second objective was to explore the engagement of the AFM church with PWD. The third objective was to establish an appropriate theological response to PWD in the AFM. The study uses the models of disability as its theoretical framework to both interpret the findings of the study and inform the analysis of data and place the study into perspective. Consequently, this study employed the qualitative research methodology and the data was collected through in-depth interviews, focus groups and participant observations. The sample group were three pastors and chaplains, and twenty one PWD. This study, examines the AFM responses to disability from an empirical perspective. The results revealed emerging themes such as accommodation, employment, abuse, education, stigmatisation, mobility challenges and the expectations of PWD from the Church. As such, this study advances deconstruction and reconstruction of an appropriate theological response to meet the needs of PWD. In conclusion, the study was not undertaken to merely expose the needs of the PWD who are members of the AFM by exploring their lived experiences, but also to develop an appropriate theological response that the AFM could adopt. The thesis will argue that the stewardship theology of disability offers a fresh theological approach to influence and impact on the lives of PWD. The study urges the AFM to show compassion and recognition towards PWD as well as treating them with dignity.
A place of religion education in multicultural school in iLembe District.
(2020) Govender, Sungeetha.; Moyo, Herbert.
The study aims to investigate the challenges and perceptions of religion education in multicultural schools. This is a qualitative study and is guided by the interpretative paradigm. This research utilised a triangulation approach using focus groups, in-depth interviews, and document review. Interviews were audio-taped, transcribed and interpreted through the coding process. In a multicultural country like South Africa, it is important that learners reach high levels of proficiency in religion education. The Constitution of the Republic of South Africa (Act 108 of 1996) provides the basis for curriculum for transformation and development. There is a need for educator training so that educators can handle diverse learners and improve teaching approaches and strategies. Religion education bring about moral values and contributes to create an integrated community that affirms in diversity therefore religious diversity needs to be facilitated by trained professionals. The chapters unfold with various perceptions by educators, learners, parents’ school governing body members, and authorities. This allows me to record and analyse these principles, practices and lived experience in religion education development. A major feature of this research has been to seek and summarise the first hand views and the authentic voices of educators, learners, parents, curriculum developers and religious leaders. This study seeks to build on the new direction in education and proposes numerous strategic recommendations for a new approach in religion education in South Africa. Finally, the study provides useful insights and guidelines to the general public, educators, policymakers, lectures and managers of the institution of learning.
The place of women in the leadership of the Apostolic Faith Mission in Zimbabwe (AFMZ)
(2021) Mupangwa, Terence.; Moyo, Herbert.
This study focusses on exposing the sources of the marginalization of women in the leadership of the AFMZ church. This study argues that women in the AFMZ have been marginalized in the church’s leadership which is evidenced by the ceremonial titles women have and yet they do not sit in decision making boards of the AFMZ. The marginalization is also evidenced by the fact that female pastors have never occupied the position of Overseer and President. Therefore, this study endorses mutuality and partnership between men and women in the leadership of the Apostolic Faith Mission in Zimbabwe. The research design was qualitative in which case data was collected through interviews and focus discussions, from sixty participants who were purposefully selected. The major finding of this study is that women are being marginalized in the leadership of the AFMZ due to a number of reasons such as, Few Female voters, The nomination process, Interpretation of the bible, Culture and Patriarchy, Tradition, AFMZ’s teaching on Marriage, The Holy Spirit has not given the directive and doubting the call of a woman among other things. Hence using the African feminist theology and the Feminist ecclesiology as theoretical frameworks, the ultimate goal is to advocate for an inclusive leadership model of leadership which uphold men and women working together in the leadership of the AFMZ. The study proposed an inclusive model of leadership in which it was suggested that teaching of liberation theology in the home, empowerment of women through education, solidarity, inclusion of gender studies at the AFMZ Theological seminary, learning from other circles and leadership renewal will facilitate the achievement of this model. However, it was acknowledged that the achievement of such a model may take time but hope for change is certain.
"Puberty rites as cultural responses to the prevention of HIV in Zimbabwe: the case of Varemba circumcision and initiation rites in the Mwenezi district.
(2019) Matumbu, Onias.; Masondo, Sibusiso Theophilus.
The HIV and AIDS pandemic is ubiquitous and indiscriminate in its global onslaught and has caused untold suffering worldwide; the youth in particular are of great concern here. Research on HIV and AIDS has most often focused on heightening social awareness and the use of contraceptives, rather than addressing critical issues regarding this scourge. Research on the role of traditional institutions in socialising young people and improving their awareness of sexual health in the context of HIV and AIDS is currently minimal. Researchers have a tendency of focusing on the biological causes and effects of the pandemic, thus circumventing critical aspects such as the need for behavioural change. The purpose of this study was to determine how cultural traditions under the guise of initiation rites could constitute a body of relevant pedagogy required by young people at the onset of puberty, to develop positive behaviours and attitudes that will render them less vulnerable to HIV and AIDS. The goal of this study was also to establish how the circumcision and initiation ritual as a cultural resource could contribute to strategies aimed at the prevention of HIV and AIDS. Using the phenomenology of religion and social scientific methods, this study focused on the circumcision and initiation rituals of the Varemba people in Mwenezi district of Zimbabwe. In-depth interviews and observation were used to collect data. The participants who were from the Varemba ethnic group, therefore provided rich data. The participants were selected through non-probability purposive sampling and non-probability convenience sampling. Since the topic of this study was sensitive, the research depended on the availability and willingness of the participants to provide information. The findings revealed that lessons learnt by the initiates during the initiation rituals directly or indirectly constituted a relevant traditional pedagogy that has the potential to change the sexual behaviours of the individuals in the prevention of HIV and AIDS. Initiation rituals have the capacity to bring about moral and social transformation in the society by guiding the youth through the important stages of life and providing moral lessons on sex and sexuality. The study concluded that initiation rituals have the potential to contribute to intervention strategies to curb HIV and AIDS through the fostering of behavioural change in the youth. This study recommended that despite the differences between ritual strategies and the medical approach to the prevention of HIV and AIDS, a holistic approach should be adopted where the various strategies and approaches are encouraged to form a symbiotic relationship in the fight against HIV and AIDS.
The role of Micah's rhetorical language and Mwaghavul sayings on congregants' response to sermons in central Nigeria.
(2019) Goholshak, Hezekiah Hakuri.; Efthimiadis Keith, Helen.
This study focuses on an examination of the role that the biblical rhetoric of the book of Micah and Mwaghavul cultural sayings (sumpoo) play in enabling Mwaghavul congregants in central Nigeria to better understand, respond to and recall sermons preached. In view of the above, this research argues that a preacher‘s appropriate synergistic use of the biblical rhetoric and African indigenous wisdom, makes it possible for congregants to more readily respond to and recall sermons. The Mwaghavul people of the Plateau State in central Nigeria, use many wise sayings from the sacred text and cultural memory, as a means to authenticate their traditional mode of communication. Similarly, the researcher noted that the prophet Micah‘s skillful articulation of the indigenous rhetorical devices of the eighth-century BC context equally accorded the prophecy a great response by his immediate audience; and, as a collective memory, was recalled a century later (cf. Jer. 26:18-19). The researcher was motivated to undertake a contextual hermeneutical study of this book, with the view to craft better ways of engaging both the rhetorical elements of the book of Micah and comparable Mwaghavul sayings, ultimately to increase the gospel‘s impact on the people. In order to achieve the above, the research uses three lenses: contextual hermeneutics, using the tripolar model; inculturation; and reception theories. A socio-rhetorical interpretation of the Bible and the African proverbial hermeneutics are used to craft African contextual hermeneutics in the postcolonial period, that values the African knowledge system‘s contribution to understanding and owning the Christian message. A rhetorical and literary analysis of the Book of Micah is done. Attention is also given to African uses of wise sayings as rhetorical devices in secular and religious settings. These circles of rhetoric make contributions to sermon rhetoric in Africa – the rhetoric of the text and that of African wisdom constitute the sermon rhetoric. Undertaking a comparative study of the responses of twenty-four congregants, from two geographic clusters, "A" and "B", to the sermons through qualitative interviews, it was discovered that the congregants from cluster "B", the experimental cluster where the preachers used wise sayings, recalled and responded better to the message preached, showing evidence of transformation. This shows that sermons anchored in familiar language forms and the congregants‘ cultural roots brings about better understanding, recall and response to the sermons preached. This calls for a change in the curriculum of pastor training institutions like Gindiri Theological Seminary to award privilege to the pedagogy of context and to not neglect the pedagogy of formation for obtaining far reaching significance.

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