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Journal articles on the topic 'African traditional churches'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Pauw, Christoff M. "Traditional African Economies in Conflict With Western Capitalism." Mission Studies 14, no. 1 (1997): 203–22. http://dx.doi.org/10.1163/157338397x00121.

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AbstractThis article analyzes some of the fundamental differences between the two economic systems which have come into conflict with one another in sub-Saharan Africa: traditional African economies, based on community and communitarian ownership, and Western, capitalist-oriented economics, based on individual identity and individual rights. While the dire economic conditions prevailing in Africa have elicited various strategies and programs, a unique coping mechanism is developing within African Independent Churches. This not only poses a challenge to other churches, but may also provide alte

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Asamoah-Gyadu, J. Kwabena. "'Broken Calabashes and Covenants of Fruitfulness': Cursing Barrenness in Contemporary African Christianity." Journal of Religion in Africa 37, no. 4 (2007): 437–60. http://dx.doi.org/10.1163/157006607x230535.

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AbstractChildlessness is an issue of deep religious concern in Africa. Men, women and couples with problems of sexuality and childlessness make use not only of the resources of traditional African religions but also of the many Pentecostal/charismatic churches and movements that have burgeoned throughout sub-Saharan Africa in the last three decades. Initially this was the domain of the older African independent churches, as far as the Christian response to childlessness is concerned; the new Pentecostals have taken on the challenge too. Based on the same biblical and traditional worldviews tha

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Mildnerová, Kateřina. "African Independent Churches in Zambia (Lusaka)." Ethnologia Actualis 14, no. 2 (2014): 8–25. http://dx.doi.org/10.1515/eas-2015-0001.

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ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Z

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Sabar, Galia. "African Christianity in the Jewish State: Adaptation, Accommodation and Legitimization of Migrant Workers' Churches, 1990-2003." Journal of Religion in Africa 34, no. 4 (2004): 407–37. http://dx.doi.org/10.1163/1570066042564400.

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AbstractThis paper examines the role of African Initiated Churches (AICs) in the lives of African migrant laborers in Israel. Its aim is to attain a deeper understanding of religion and church affiliation among African migrant laborers in Israel from the perspective of the Africans themselves. It traces the creation and development of the AICs in Israel, including the various services and activities that the churches provided for their members in the social, economic and political arenas. It argues that the African churches in Israel occupied a particularly large and central place in their mem

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Pauw, C. M. "Traditional African economies in conflict with western capitalism." Verbum et Ecclesia 17, no. 2 (1996): 373–87. http://dx.doi.org/10.4102/ve.v17i2.525.

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Traditional Mrican economies in conflict with western capitalism Some of the fundamental differences between two economic systems which, by and large, have come into conflict with one another in Africa south of the Sahara are analised, i e traditional African economies and western, capitalist oriented economies. The dire economic conditions prevailing in Africa are the result, to a large extent, of a long history of exploitation and economic disempowerment particularly by western powers. Not all the strategies and programs to counter this poverty are equally appropriate or acceptable. In the m

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Ireland, Jerry M. "African Traditional Religion and Pentecostal Churches in Lusaka, Zambia: An Assessment." Journal of Pentecostal Theology 21, no. 2 (2012): 260–77. http://dx.doi.org/10.1163/17455251-02102006.

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This study seeks to discover how African Traditional Religion (ATR) is viewed by Pentecostal church leaders in Lusaka, Zambia. The convenience sample focused on fourteen Pentecostal churches of various denominational affiliations within the city of Lusaka, Zambia. A thirty-one-item survey tool, the Assessment of Traditional Religious Practices (ATRP), was developed and administered to 128 leaders regarding the prevalence of traditional religious practices among their congregants. The ATRP also assessed how these leaders typically respond to concerns related to ATR within their ministerial cont

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Clarke, Clifton. "Old Wine and New Wine Skins: West Indian and the New West African Pentecostal Churches in Britain and the Challenge of Renewal." Journal of Pentecostal Theology 19, no. 1 (2010): 143–54. http://dx.doi.org/10.1163/174552510x489937.

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AbstractThis article is about the black Pentecostal churches of West Indian and West African origin in the Britain. It explores the challenges and opportunities for renewal and reappropriation that confront transmigration black Pentecostal churches beyond the first and second generation. It looks at the older West Indian Pentecostal churches (New Testament Church of God) and the new West African churches (Redeemed Christian Church of God) and asks, what are the lessons of continuity and renewal that they can mutually teach each other at a time of steady decline of traditional black Pentecostal

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Vengeyi, Obvious. "Mapositori Churches and Politics in Zimbabwe: Political Dramas to Win the Support of Mapositori Churches." Exchange 40, no. 4 (2011): 351–68. http://dx.doi.org/10.1163/157254311x600753.

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AbstractThis article confirms the validity of the well known observation by scholars regarding the intrinsic interconnectedness of religion and politics in Africa. This truism is affirmed by demonstrating how Zimbabwe’s main political parties, Zimbabwe African National Union Patriotic Front (zanu-pf) and Movement for Democratic Change (mdc), contrary to their public statements appeal to religious leaders and groups for political survival. Special focus is on ‘white garment churches’ otherwise commonly known as Mapositori the biggest brand of African Initiated Churches. As such, mainline church

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Nweke, Kizito Chinedu, and Ikenna Paschal Okpaleke. "The Re-emergence of African Spiritualities: Prospects and Challenges." Transformation: An International Journal of Holistic Mission Studies 36, no. 4 (2019): 246–65. http://dx.doi.org/10.1177/0265378819866215.

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Indigenous spiritualities among Africans, both in Africa and in the diaspora, are flourishing. In Lagos, Nigeria, for example, shrines compete with churches and mosques in adherents and positions. Beyond Africa, the rise of African spiritualities has become conspicuous. Reasons range from Afrocentrism to anti-religious tendencies to the popular religions, from racial animosity to politico-economic ideologies, yet insufficient attention is being paid to this new Afro-spiritualities. Can this renaissance in African spirituality bring forth or support a renaissance in Africa? Africa arguably dome

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Statham, Todd. "Teetotalism in Malawian Protestantism: Missionary Origins, African Appropriation." Studies in World Christianity 21, no. 2 (2015): 161–82. http://dx.doi.org/10.3366/swc.2015.0116.

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Although beer had a profound cultural, economic and religious significance among traditional societies in central Africa, teetotalism – in other words, abstinence from alcohol – has become widespread in Malawian Protestantism (as elsewhere in African Christianity), and in many churches it is regarded as a mark of true faith. This article examines the origins of the antipathy to alcohol in the Presbyterian missionaries who evangelised Malawi in the late nineteenth and early twentieth centuries, who drew a parallel between the ‘problem of drink’ among the working poor in their home culture and c

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Berends, Willem. "African Traditional Healing Practices and the Christian Community." Missiology: An International Review 21, no. 3 (1993): 275–88. http://dx.doi.org/10.1177/009182969302100301.

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The article draws attention to the continuing popularity of African traditional healing practices, and asks whether African churches and modern medical programs can continue simply to denounce or to ignore such practices. The need for a further appraisal becomes apparent when it is shown that the purposes of these healing practices fulfill certain functions not met by modern medicine. When a comparison shows that the healing practices recorded in the Old and New Testaments often have more in common with African traditional practices than with modern medicine, the question whether the African C

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Bompani, Barbara. "Religion and Development from Below: Independent Christianity in South Africa." Journal of Religion in Africa 40, no. 3 (2010): 307–30. http://dx.doi.org/10.1163/157006610x525435.

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AbstractMost of the literature on African independent churches (AICs) in South Africa has not paid much attention to their economic and developmental role. In contrast, this article will show how AICs are involved in important economic activities such as voluntary mutual benefit societies, savings clubs, lending societies, stokvels (informal savings funds), and burial societies that control millions of South African rand. In light of firsthand empirical research, this article investigates these kinds of activities, and analyses independent churches’ developmental role. This will allow us to be

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Mawere, J., R. M. Mukonza, A. Hungwe, and S. L. Kugara. "“Piercing the veil into Beliefs”: Christians Metaphysical Realities vis-à-vis Realities on African Traditional Medicine." African Journal of Religion Philosophy and Culture 2, no. 1 (2021): 77–99. http://dx.doi.org/10.31920/2634-7644/2020/v2n1a5.

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This paper centres on the contentions between the use of African Traditional medicine and convoluted beliefs among some Christianity groups. It is argued that most Pentecostal churches in Africa vilify African cultural practices and deter their converts from using African traditional medicine. Feelings of disgrace and trepidation when asked about traditional healing frequently make it difficult, particularly for the individuals who have become Christians and have acknowledged western medicine, to reveal their insight into non-western treatments. Against this backdrop, the primary aim of this p

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Nweke, Kizito Chinedu. "The Renaissance of African Spiritualities vis-à-vis Christianity: Adopting the Model of Mutual Enrichment." Studies in Religion/Sciences Religieuses 48, no. 2 (2019): 237–57. http://dx.doi.org/10.1177/0008429819830360.

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Christianity has been dominant in many parts of Africa especially since its colonial contact. Recently, however, there is a surge of interest in reviving indigenous spiritualities among Africans, both in Africa and in the diaspora. In Lagos, Nigeria, for example, shrines compete with churches and mosques for adherents and positions. Among the Igbos, a form of convenient interreligiousness has been developed in the society. When issues of practical expediency arise, the Christian would have the option of referring back to his/her traditional religion. Beyond Africa, the rise of African spiritua

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Van der Watt, G. "Die Sendingpraktyk van die Ned Geref Kerk: Enkele tendense vanaf 1952 tot met die eeuwenteling." Verbum et Ecclesia 24, no. 1 (2003): 213–31. http://dx.doi.org/10.4102/ve.v24i1.322.

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In this past half century the Dutch Reformed Church was continuously building on the tradition of extended missionary involvement within South Africa as well as in several countries in Southern Africa. During the fifties and sixties there were a flourishing of activities, driven by, amongst other reasons, an idealism and optimism concerning the homeland-policy or grand apartheid. The seventies and eighties were therefore characterised by resistance; the DRC had to reconsider its approach. While the church had to largely withdraw from the traditional fields, it found alternative areas for invol

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Nnamani, Amuluche-Greg. "The Flow of African Spirituality into World Christianity." Mission Studies 32, no. 3 (2015): 331–52. http://dx.doi.org/10.1163/15733831-12341413.

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Much of the spirituality peculiar to African Christians bears traces of the influence of African Traditional Religions (atr). Prayer traditions like incantations, melodious choruses and appeal to spirits, typical of atr, have infiltrated the religious life of African Christians both at home and in Diaspora, amongst Christians in the mainline churches as well as in the African Independent Churches. Though the flow of African spiritual heritage into Christianity happened in the early history of Christianity, it accelerated in the lives of slaves in diaspora in the West Indies, the Americas and E

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van 't Spijker, Gerard. "The Role of Social Anthropology in the Debate on Funeral Rites in Africa." Exchange 34, no. 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.

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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualis

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Asamoah-Gyadu, J. Kwabena. "Therapeutic Strategies in African Religions: Health, Herbal Medicines and Indigenous Christian Spirituality." Studies in World Christianity 20, no. 1 (2014): 70–90. http://dx.doi.org/10.3366/swc.2014.0072.

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The use of herbs has been the main means of curing diseases in traditional Africa and this continued through the colonial period to present times. Widely held traditional views that interpreted certain diseases as caused by supernatural agents meant that, although some ailments could be naturally caused, in most cases, shrine priests and diviners were needed to dispense herbal preparations for clients. Christian missionaries mostly – though by no means all – denounced herbal medicines as evil, looking on them as pagan because of the close relationship between herbs and agents of local diviniti

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Kustenbauder, Matthew. "Believing in the Black Messiah: The Legio Maria Church in an African Christian Landscape." Nova Religio 13, no. 1 (2009): 11–40. http://dx.doi.org/10.1525/nr.2009.13.1.11.

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This article examines the Legio Maria Church of western Kenya, a relatively rare example of schism from the Roman Catholic Church in Africa. One of more than seven thousand African Initiated Churches in existence today, it combines conservative Catholicism, traditional religion and charismatic manifestations of the Spirit. Yet this group is different in one important respect——it worships a black messiah, claiming that its founder, Simeo Ondeto, was Jesus Christ reincarnated in African skin. This article considers factors involved in the group's genesis as a distinct modern-day messianic moveme

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Fraley, Austin. "Unheard Voices from the Global South." Review & Expositor 115, no. 2 (2018): 270–73. http://dx.doi.org/10.1177/0034637317749194.

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In an attempt to include voices from the Global South, many Westerners hear only reflections of their own voices, voices that easily fit within the framework of Western theology, such as Liberation theology. Not only does this give the false impression of a “global theology” but it does the very same thing a blatantly colonial practice has done in the past, this time unseen. Many western liberals and conservatives are guilty of equating African conservatism to American conservatism, which results in an unhelpful caricature of African Christians. African contextual theology does not emphasize r

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Agthe, Johanna. "Religion in Contemporary East African Art." Journal of Religion in Africa 24, no. 1-4 (1994): 375–88. http://dx.doi.org/10.1163/157006694x00219.

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AbstractThis article describes three aspects of religious art in East Africa: firstly it examines the artists' personal attitude to and motivation by the Christian religion; secondly, it looks at Christian and Bible subjects in their paintings; and lastly it considers traditional religion and the newer independent churches as motifs. It draws on interviews with artists, their works in the collection of the Frankfurt Museum für Völkerkunde and a recent unpublished diploma study by Alois Krammer. 1

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Naty, Alexander, Morie Kaneko (ed.), and Masayoshi Shigeta (ed.). "The ak’aat k’aal movement among the Aari people of south-west Ethiopia." Aethiopica 9 (September 24, 2012): 49–63. http://dx.doi.org/10.15460/aethiopica.9.1.240.

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Students of African studies have reported a variety of religious movements under the rubric of independent churches. These include the Cherubim and Seraphim, the Church of the Lord, the Church of Simon Kimbangu, the Zionist and Ethiopianist’s independent churches in southern Africa. Most of these churches emerged in those countries that were under European colonial domination. Ethiopia did not experience European colonialism. Indeed, imperial Ethiopia conquered militarily less powerful kingdoms and chiefdoms that were located to the south and south-western of the then Abyssinia. The conquest o

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Steyn, H. C. "Spiritual healing A comparison between New Age groups and African Initiated Churches in South Africa." Religion and Theology 3, no. 2 (1996): 109–33. http://dx.doi.org/10.1163/157430196x00149.

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AbstractThis article explores and compares spiritual healing in two contemporary guises: the New Age movement and African Initiated Churches (AICs). A third component which cannot be ignored is the traditional African healing practices which (to a large extent) have shaped practices in the AICs. Firstly, the current growth in the prevalence of these groups is considered. Secondly, the two major components are compared with regard to illness and its causes, gifted healers, rituals, and transformation. And finally, the possible effects of these practices on the restoration of the country is cons

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Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe." Studies in World Christianity 17, no. 1 (2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.

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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have cau

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Onyinah, Opoku. "Matthew Speaks To Ghanaian Healing Situations." Journal of Pentecostal Theology 10, no. 1 (2001): 120–43. http://dx.doi.org/10.1177/096673690101000107.

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AbstractThis paper attempts to address the current approach to healing among Ghanaian Pentecostal/Charismatic churches. It traces the origins of the approach to the Ghanaian traditional practices, links it with the African Initiated churches and demonstrates that its current position was strengthened by the impact of the ministries of some evangelists in Ghana. Since there are some major problems with the current approach, lessons are drawn from Jesus's healing methods in the gospel of Matthew for the Ghanaian situations.

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Flikke, Rune. "Writing ‘naturecultures’ in Zulu Zionist healing." Nordic Journal of Science and Technology Studies 2, no. 1 (2016): 12. http://dx.doi.org/10.5324/njsts.v2i1.2131.

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<div>In this article my primary aim is to argue for an ontological and phenomenological approach to studying healing rituals within the African Independent Churches in South Africa. Through ethnographic evidence I will argue that the healing rituals are misrepresented in more traditional epistemologically tuned studies, and suggest that a better understanding is to be achieved through a focus on Latour’s ‘natures-cultures’ or Haraway’s ‘naturecultures’, thus showing how health and well-being are achieved through a creative process which continuously strive to break down any distinction o

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Asamoah-Gyadu, Kwabena. "Pentecostalism in Africa and the Changing Face of Christian Mission." Mission Studies 19, no. 1 (2002): 14–38. http://dx.doi.org/10.1163/157338302x00161.

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AbstractThird World Christianity has been experiencing exponential growth since the turn of the twentieth century. Nowhere is this renewal in Christianity more visible than Africa, where religious innovations led by indigenous Christians have mostly been Pentecostal in character. The Pentecostal movements leading the current renewal of Christianity in African countries like Ghana are autonomous, independent of both the established historic mission denominations and the older classical Pentecostal churches like the Assemblies of God. Ghanaian Pentecostalism in its various streams has adapted th

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Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.

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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting t

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Devalve, John R. "Gobal and Local: Worship Music and the ‘Logophonic’ Principle, or Lessons from the Songhai." Transformation: An International Journal of Holistic Mission Studies 36, no. 4 (2019): 219–32. http://dx.doi.org/10.1177/0265378819867835.

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The Christian church has always lived in tension between its global and its local identities, between gospel and culture. One aspect in which this tension plays out is in worship music. As the gospel came to them, many African churches adopted a North American/European form of song, ignoring or neglecting their local, traditional music. They opted for a more global identity and minimized their local identity. The church amongst the Songhai of West Africa is an example of this phenomenon. A church that neglects its local identity, however, has little appeal to the surrounding society and loses

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Owusu-Ansah, David, and Emmanuel Akyeampong. "Religious Pluralism and Interfaith Coexistence: Ecumenicalism in the Context of Traditional Modes of Tolerance." Legon Journal of the Humanities 30, no. 2 (2019): 1–18. http://dx.doi.org/10.4314/ljh.v30i2.1.

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In many parts of the developing world, religion is singled out as the cause for violent clashes. At the 2007 TrustAfrica workshop in Dakar, the conference of religious leaders, scholars, and experts from 12 African countries and the Diaspora explored this concern under the theme "Meeting the Challenges of Religion and Pluralism in Africa." It was observed that religiously justified conflicts were often the repackaging of community concerns regarding issues of social, economic, and political injustices, inequities and exclusions. Consequently, a project on “religious pluralism and interfaith co

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Mollett, Margaret. "Apocalypticism and Popular Culture in South Africa: An Overview and Update." Religion & Theology 19, no. 3-4 (2012): 219–36. http://dx.doi.org/10.1163/15743012-12341240.

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Abstract Apocalypticism, in the form of premillennial dispensationalism, based on foundational texts in Daniel, 2 Thessalonians and the book of Revelation, took root in South Africa through missionaries from the United States in the late 19th and early 20th century. At first associated with Pentecostal churches and splinter groups from traditional churches belief in an imminent rapture followed by the tribulation, the millennium and final white throne judgment characterise an ever-widening circle of so-called charismatic groups. This heightening of expectation can mainly be ascribed to the inf

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Jenkins, Paul. "Four Thousand Forgotten Generations: The Longue Durée in African History Challenges Mission, Theology and Piety." Mission Studies 22, no. 2 (2005): 249–66. http://dx.doi.org/10.1163/157338305774756531.

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AbstractWith a few notable exceptions the history of Christianity in the regions of Black Africa begins around 1800 or later. The bulk of missiological work on the continent naturally concentrates on the 10 generations in which evangelisation has taken place and churches have grown. But the human race has a history of 4–5,000 generations in Africa. Is it possible to build a bridge between the missiological concern with recent Christian history, and the long perspectives which the continent offers the general historian? The author essays a Christian approach to the millennia in which African po

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Nance, Susan. "Mystery of the Moorish Science Temple: Southern Blacks and American Alternative Spirituality in 1920s Chicago." Religion and American Culture: A Journal of Interpretation 12, no. 2 (2002): 123–66. http://dx.doi.org/10.1525/rac.2002.12.2.123.

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In 1926, the well-known black scholar Ira De Augustine Reid complained that storefront churches were “a general nuisance. Neither their appearance nor their character warrants the respect of the Community.” Mortified, he described the founders of these informal assemblies: “He conducts his Services on such days as he feels disposed mentally and indisposed financially. To this gentleman of the cloth… the church is a legitimate business.” More to the point, he described his perception of the many southern migrants who aspired to found their own churches and religions, recounting how one “young s

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Sun Kim. "A Study on The Religious Experiences in Traditional Society of Akans – Focus on Healing in African Independent Churches -." Studies in Religion(The Journal of the Korean Association for the History of Religions) 76, no. 1 (2016): 113–43. http://dx.doi.org/10.21457/kars.76.1.201603.113.

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Pijl, Yvon van der. "Pentecostal-Charismatic Christianity: African-Surinamese Perceptions and Experiences." Exchange 39, no. 2 (2010): 179–95. http://dx.doi.org/10.1163/016627410x12608581119830.

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AbstractPentecostal-Charismatic Christianity (P/C) is one of the fastest-growing religions worldwide. Some scholars connect P/C’s success with broad processes of globalization. Others try to unravel more personal dynamics of conversion. This article seeks to understand both global forces and local cultural reasons to believe. It focuses first on the remarkable paradox that explains the movement’s popularity among African-Surinamese (Caribbean) believers: what appears as P/C’s rejection of their traditional religious system turns out to be a reinterpretation of beliefs and practices. From this

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Barasa Simiyu, Japheth, Ruth Imbuye, Susan Wandukusi, et al. "THE EFFECTS OF WESTERN CHRISTIANITY AND AFRICAN TRADITIONAL RELIGION ON CULTURAL AND MORAL DEVELOPMENT IN TRANS NZOIA COUNTY, KENYA." International Journal of Advanced Research 8, no. 11 (2020): 1169–76. http://dx.doi.org/10.21474/ijar01/12114.

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The purpose of this study was to establish effects of Western Christianity and African Traditional Religion on moral and cultural development of the people of Trans Nzoia County. Morals and core values play a very important role in the upbringing of the youth in any given community in any given Geographical part on this planet. The study will be guided by the following objectives: Establish effects of Christianity on moral development, Determine effects of African Traditional Religion on moral development, Compare and contrast effects of moral development of Western Christianity and African Tr

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Holt, Cheryl L., Erin K. Tagai, Sherie Lou Zara Santos, et al. "Web-based versus in-person methods for training lay community health advisors to implement health promotion workshops: participant outcomes from a cluster-randomized trial." Translational Behavioral Medicine 9, no. 4 (2018): 573–82. http://dx.doi.org/10.1093/tbm/iby065.

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Abstract Project HEAL (Health through Early Awareness and Learning) is an implementation trial that compared two methods of training lay peer community health advisors (CHAs)—in-person (“Traditional”) versus web-based (“Technology”)—to conduct a series of three evidence-based cancer educational workshops in African American churches. This analysis reports on participant outcomes from Project HEAL. Fifteen churches were randomized to the two CHA training methods and the intervention impact was examined over 24 months. This study was conducted in Prince George’s County, MD, and enrolled 375 chur

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Bondarenko, Dmitri M., and Andrey V. Tutorskiy. "Conversion to Orthodox Christianity in Uganda: A Hundred Years of Spiritual Encounter with Modernity, 1919–2019." Religions 11, no. 5 (2020): 223. http://dx.doi.org/10.3390/rel11050223.

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In 1919, three Ugandan Anglicans converted to Orthodox Christianity, as they became sure that this was Christianity’s original and only true form. In 1946, Ugandan Orthodox Christians aligned with the Eastern Orthodox Church of Alexandria. Since the 1990s, new trends in conversion to Orthodox Christianity in Uganda can be observed: one is some growth in the number of new converts to the canonical Orthodox Church, while another is the appearance of new Orthodox Churches, including parishes of the Russian Orthodox Church Outside of Russia and the Russian Orthodox Old-Rite Church. The questions w

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Grundmann, Christoffer. "Healing as a Missiological Challenge." Mission Studies 3, no. 1 (1986): 57–62. http://dx.doi.org/10.1163/157338386x00295.

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AbstractThe formal approbation of the study project "The Church as a Healing Community" by I.A.M.S. Executive Committee (see: Mission Studies No. 5, Vol. III-1, 1986, p. 77) sets the scene for missiologists to embark upon the whole issue of healing on a large scale. It is hoped that by tapping the resources of the international, ecumenical and cross-cultural membership of the association the long felt need can be met to adequately respond to the challenge healing puts before us not only by the new religious movements all over the world and by the traditional societies, but also by the African

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Sewe, Catherine Akinyi, Dr Charles Oduke, Dr George Odhiambo, and Dr Hezekiah Obwoge. "The nexus between traditional African belief and pandemics: the manifestation of nyawawa spirits amidst the spread of corona virus in the Lake Victoria basin, Kisumu, Kenya." International Journal of Culture and Religious Studies 2, no. 1 (2021): 79–96. http://dx.doi.org/10.47941/ijcrs.651.

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Purpose: The purpose of this study is to better understand the relationship between traditional African beliefs and the prevalence, manifestation, and management of the COVID-19 pandemic among the Luo of Kisumu, Kenya. COVID-19 has had an impact on practically all of the world's continents, including Africa, since its emergence in Wuhan, China in December 2019. As the number of cases and deaths reported internationally continues to rise, everyday real-time reporting of the COVID-19 epidemic has heightened terror and anxiety among the public. There is still a lot we don't know about this condit

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Strom, Sharon Hartman. "Spiritualist Angels, Masonic Stars, and the Douglass Temple of Universal Brotherhood." California History 95, no. 2 (2018): 2–26. http://dx.doi.org/10.1525/ch.2018.95.2.2.

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Between 1900 and 1930, Los Angeles attracted thousands of white and black migrants from the Midwest and the South. Many had attachments to Protestant churches. But they also arrived with commitments to Freemasonry, Spiritualism, and social reform causes. This paper argues that these religionists in Los Angeles covered a broad spectrum of faiths, including Free Thought, innovative versions of Protestantism, and Freemasonry, and that traditional accounts of religion in the city have ignored these aspects of religious life and civic engagement. As World War I ushered in conservatism in every aspe

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Meyer, Birgit. "“There Is a Spirit in that Image”: Mass-Produced Jesus Pictures and Protestant-Pentecostal Animation in Ghana." Comparative Studies in Society and History 52, no. 1 (2009): 100–130. http://dx.doi.org/10.1017/s001041750999034x.

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In southern Ghana, where I have been conducting research on the genesis of popular Christianity for almost twenty years, Christian imagery is everywhere. The Ghanaian state re-adopted a democratic constitution in 1992, and this was followed by a liberalization and commercialization of mass media, which in turn facilitated the spread of Pentecostalism in the public sphere (see De Witte 2008; Gifford 2004; Meyer 2004a). Within this process, Christian pictures have become ubiquitous. Pentecostal-charismatic churches assert their public presence and power via television, radio, posters, and sticke

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Degbe, Simon Kouessan. "Sumsum Akwankyεrε: Emerging Modes of Mediation and Appropriation of Spiritual Power in Sections of Ghanaian Christianity". Journal of Pentecostal Theology 24, № 2 (2015): 270–89. http://dx.doi.org/10.1163/17455251-02402011.

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Sumsum Akwankyεrε has become a common religious expression and mantra in Ghanaian Christianity particularly among Churches and groups who claim to be ‘prophetic’. Sumsum Akwankyεrε is an Akan expression that actually has multiple meanings. Some of the meanings are ‘spiritual direction’, ‘divine instruction’, or ‘spiritual ways’ etc. Prophets and leaders of this stream of Christianity in Ghana are not trusted by recognised and respected Pentecostals and Charismatics primarily because of their doctrinal orientation and modes of mediating and appropriating spiritual power in their ministries. At

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Jalloh, Mohamed F., Rebecca Bunnell, Susan Robinson, et al. "Assessments of Ebola knowledge, attitudes and practices in Forécariah, Guinea and Kambia, Sierra Leone, July–August 2015." Philosophical Transactions of the Royal Society B: Biological Sciences 372, no. 1721 (2017): 20160304. http://dx.doi.org/10.1098/rstb.2016.0304.

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The border region of Forécariah (Guinea) and Kambia (Sierra Leone) was of immense interest to the West Africa Ebola response. Cross-sectional household surveys with multi-stage cluster sampling procedure were used to collect random samples from Kambia ( n = 635) in July 2015 and Forécariah ( n = 502) in August 2015 to assess public knowledge, attitudes and practices related to Ebola. Knowledge of the disease was high in both places, and handwashing with soap and water was the most widespread prevention practice. Acceptance of safe alternatives to traditional burials was significantly lower in

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Powell, Chaitra, Holly Smith, Shanee' Murrain, and Skyla Hearn. "This [Black] Woman’s Work: Exploring Archival Projects that Embrace the Identity of the Memory Worker." KULA: Knowledge Creation, Dissemination, and Preservation Studies 2 (November 29, 2018): 5. http://dx.doi.org/10.5334/kula.25.

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Archivists who work on African American collections are increasingly more aware that traditional sites of African American agency and autonomy are becoming more unstable. The need to capture the perspectives and histories of these institutions is urgent. The challenges become more acute when communities recognize the need to preserve their legacies but do not have the resources or support to make it happen. African American material culture and history remains at risk of co-optation from large institutions and individuals seeking to monetize and profit from collecting Black collections. Endemi

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de Witte, Marleen. "Pentecostal Forms across Religious Divides: Media, Publicity, and the Limits of an Anthropology of Global Pentecostalism." Religions 9, no. 7 (2018): 217. http://dx.doi.org/10.3390/rel9070217.

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Scholars of Pentecostalism have usually studied people who embrace it, but rarely those who do not. I suggest that the study of global Pentecostalism should not limit itself to Pentecostal churches and movements and people who consider themselves Pentecostal. It should include the repercussions of Pentecostal ideas and forms outside Pentecostalism: on non-Pentecostal and non-Christian religions, on popular cultural forms, and on what counts as ‘religion’ or ‘being religious’. Based on my ethnographic study of a charismatic-Pentecostal mega-church and a neo-traditional African religious movemen

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SZYMCZYCHA, KAZIMIERZ. "Dialog z tradycyjnymi religiami Afryki w nauczaniu papieża Pawła VI, Jana Pawła II oraz w liście kardynała Francisa Arinze." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 71–87. http://dx.doi.org/10.14746/amp.2010.17.05.

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The letter of pope Paul VI Africae terrarum is the first official Church document consecrated to Africa. It was issued on 29th of October 1967. It shows a positive perspective on African Traditional Religion. The second important group of texts regarding the attitude towards ATR are different texts said by John Paul II during his travels to Africa. Special attention should be paid also to the letter of card. F. Arinze consecrated to the pastoral care of the followers of African Traditional Religion.

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Thorogood, Margaret, Myles D. Connor, Gillian Lewando Hundt, and Stephen M. Tollman. "Understanding and managing hypertension in an African sub-district: A multidisciplinary approach1." Scandinavian Journal of Public Health 35, no. 69_suppl (2007): 52–59. http://dx.doi.org/10.1080/14034950701355411.

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Aims: To use a multidisciplinary approach to describe the prevalence, lay beliefs, health impact, and treatment of hypertension in the Agincourt sub-district. Methods: A multidisciplinary team used a range of methods including a cross-sectional random sample survey of vascular risk factors in adults aged 35 years and older, and rapid ethnographic assessment. People who had suffered a stroke were identified by a screening questionnaire followed by a detailed history and examination by a clinician to confirm the likely diagnosis of stroke. Workshops were held for nurses working in the local clin

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Bisong, Peter Bisong, and Modestus Ogonna Orji. "A CRITICAL REFLECTION ON THE CHRISTIAN TEACHING ON POLYGAMY IN RELATION TO ITS EFFECT ON THE AFRICAN SOCIETY." Jurnal Sosialisasi: Jurnal Hasil Pemikiran, Penelitian dan Pengembangan Keilmuan Sosiologi Pendidikan, no. 2 (November 9, 2020): 66. http://dx.doi.org/10.26858/sosialisasi.v0i2.15854.

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The early Christian missionaries have been scathingly accused of uprooting Africans from their historical past and for failing to incorporate African traditional values into Christianity. One of such African traditional values that were booted away by Christianity, is polygamy. Africa is known to have been polygamous but was forced to drop this in favour of Christian monogamy. This paper x-rayed the impact of the Christian doctrine on polygamy on African society and concludes that the practice produces more dysfunctional effects than functional ones. It, therefore, advises the church to revise

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Crafford, D. "The church in Africa and the struggle for an African identity." Verbum et Ecclesia 14, no. 2 (1993): 163–75. http://dx.doi.org/10.4102/ve.v14i2.1064.

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The church in Africa experienced a tremendous growth during the twentieth century but is still in search of a true African identity. How can the church, in a process of enculteration, remain genuinely African and genuinely biblical? The role of African Traditional Religion, African Theology and the African Independent Church in the search for identity is described. In the end an effort is made to answer the question how the identity crisis in Africa can be solved.

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