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1
Turyatunga, Vanessa. "African Traditional Religions in Mainstream Religious Studies Discourse: The Case for Inclusion Through the Lens of Yoruba Divine Conceptualizations." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39917.
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The history of African Traditional Religions (ATRs), both inside and outside academia, is one dominated by exclusions. These exclusions were created by the colonial framing of ATRs as primitive, irrational and inferior to other religions. This colonial legacy is in danger of being preserved by the absence of ATRs from the academic study of religion, legal definitions of religion, and global and local conversations about religion. This thesis will explore the ways that a more considered and accurate examination of the understudied religious dimensions within ATRs can potentially dismantle this legacy. It will do so by demonstrating what this considered examination might look like, through an examination of Yoruba divine conceptualizations and the insights they bring to our understanding of three concepts in Religious Studies discourse: Worship, Gender, and Syncretism. This thesis will demonstrate how these concepts have the ability to challenge and contribute to a richer understanding of various concepts and debates in Religious Studies discourse. Finally, it will consider the implications beyond academia, with a focus on the self-understanding of ATR practitioners and African communities. It frames these implications under the lens of the colonial legacy of ‘monstrosity’, which relates to their perception as primitive and irrational, and concludes that a more considered examination of ATRs within the Religious Studies framework has the potential to dismantle this legacy.
2
Chukwu, Isidore-Splendour. "Christianity and African Traditional Religion (ATR): A Conundrum of Crisis in Faith in Igboland, Nigeria." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108079.
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Thesis advisor: Richard LennanThesis advisor: Dominic Doyle
Religion is central and vital for an Igbo person. No Igbo person exists in isolation from his/her community. An indigenous and traditional Igbo society is communal; it does not entertain any sense of individuality. But the coming of the missionaries broke into this communal bond with a new religion that threatened the traditional society when it began to exalt the individual soul. The Nigerian author, Chinua Achebe, in his book Things Fall Apart, portrays a situation in which an African indigenous missionary (Mr. Kiaga) succeeds in separating a son (Nwoye) from his African parent (Okonkwu) so that the son can become a Christian and be saved. But alone? As the son leaves his parents’ house for the mission compound the missionary quotes the Bible, “Blessed is he who forsakes his father and mother for my sake…” Achebe’s story depicts a situation in which the family is utterly divided as a result of the parents’ or their children’s conversion to Christianity. At this point, things fall apart. The pivotal core of the traditional Igbo society cannot hold again. The majority of the missionaries saw African religion from within their Western understanding and concluded that it was heathen, anti-Christian, and repulsive. African societies started to disintegrate when traditional religion was attacked. A rift occurs between the family and the extended family. Instead of bringing reconciliation and understanding, Christianity in this case brings division. This is because converts were instructed to leave everything behind, including families, for the sake of the gospel. But the Igbo Traditional Religion looked at life in a holistic way. There was no contradiction between sacred and profane, hence many people were horrified when the first converts wanted to set themselves apart, away from other members of the community. This is why inculturation is important, as it enables the Igbo Christian to see and experience life in a holistic manner without doing needless violence to cultural values. The failure of the early missionaries to inculturate the cultural values of the people is the conundrum. The result raises some theological problems. In the attempt to ascertain a balance, most times, the Christians in Africa, particularly in Igboland, find themselves oscillating between Christianity and African Traditional Religion (ATR). The need for a reconciliation is long overdue. It is best given a lasting, concrete and a dialogical chance through inculturation
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
3
Park, Jinho. "The saints of African Independent Churches in Namibia : empirical research from Korean missionary perpective." Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46160.
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The history of African Independent Churches (AICs) in Southern Africa goes back
for more than a hundred years. They have proliferated geographically and
demographically in Africa more than the mainline churches could ever have
imagined. They have grown to be as widespread and as influential as the African
mainline churches. The reason for this growth is that the AICs are the churches of
African indigenous people. They are launched by Africans from a background of
an African traditional and cultural frame of reference. The most significant reason
is that the founders of these churches are not Westerners, but Africans. Western
missionaries find it difficult to understand the AICs from their perspective. Thus the
Western churches describe the AICs as sectarian, separatist, syncretist, nativitist,
and so on. Nevertheless, some scholars are attempting to view the AICs in
positive ways.
The fact that these two different churches have never acknowledged each other as
true churches is a big challenge for Christian missions in Namibia. Each group has
been viewing and judging the other party through suspicious eyes from their own
perspective, each driving the other to block the channel of reconciliation before the
presence of God. With the aim of solving this problem, this thesis attempts to
answer the following questions about the AICs in Namibia:
• What are the reasons that the AICs in Namibia have been seceded from
mission churches?
• What are the activities in civil society in which the AICs in Namibia are
currently involved?
• Do the AICs engage in any activities which go against the Word of God?
• What causes other churches to be suspicious of the AICs?
• What level of enculturation is inherent to the AICs in Namibia? In other
words, what is the relationship between the liturgies of the AIC and African
traditional religion and African culture?
• What makes the AICs in Namibia regard themselves as a church?
Would it be possible for the AICs and the mainline churches in Namibia to
cooperate in Christian missionary work?
• What is a possible Korean missionary perspective on this particular
situation?
This will be dealt throughout this thesis from a Korean missionary missional
perspective.Thesis (PhD)--University of Pretoria, 2014.
tm2015
Science of Religion and Missiology
PhD
Unrestricted
4
Ikebude, Chukwuemeka M. "Identity in Igbo Architecture: Ekwuru, Obi, and the African Continental Bank Building." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1250885407.
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Olieba, Leonard Lumumba. "A basic introduction to African traditional religion." Berlin Viademica-Verl, 2010. http://d-nb.info/100193024X/04.
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Sogiba, Zolile Sydney. "Steve Bantu Biko: Politician, 'Historian' and 'Proponent' of African Traditional Religion." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/14748.
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Bibliography: leaves 129-135.The topic is "Steve Bantu Biko: Politician, 'Historian' and 'Proponent' of African Traditional Religion". It is known by everybody that Steve Bantu Biko was a politician. This has been revealed by his teachings, what his contemporaries have written and by his commitment to the course of the struggle. He displayed a commitment to the struggle for freedom of the oppressed blacks in South Africa. His ideology was 'Black Consciousness' which was a threat to the regime and an affirmation and a creation of true humanity for the oppressed. What became clear is the fact that there is a difference between a politician and a freedom fighter. To describe him as a freedom fighter is more appropriate than a politician. He was denied free political activity by the apartheid regime which clamped down on all opponents labelling them as 'un-Christian', 'heretic', 'rebels', 'agitators' and 'terrorists'. The 'Black Consciousness' ideology was viewed by the state as subversive. The question arises, how could a person who encouraged black community programmes and black unity be regarded as a terrorist? Fear from the whites of a black majority government is the cause for such an attitude. He was indeed a man of peace, an activist and not a terrorist. It has been noticeable that politics, history and religion are inseparable. This is a response to those who wonder what politics has to do with religion.
7
Rakotsoane, Francis Lobiane Clement. "The Southern Sotho's ultimate object of worship : sky-divinity or water-divinity?" Doctoral thesis, University of Cape Town, 2001. http://hdl.handle.net/11427/10889.
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Bibliography: leaves 231-241.This thesis is an attempt to find out how much justified the missionaries and some local authors are in identifying Molimo with their Christian God (Sky-Divinity). A critical analysis of various Basotho cultural elements and what the early Basotho told the missionaries reveal that Molimo as an ultimate object of worship in the traditional religion of the Southern Sotho, is Water-Divinity, namely, Water Snake and not a celestial being or Sky-Divinity.
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Simiyu, Michael Wakhangu. "The concept of repentance in African traditional religion compared with Christianity /." Berlin : Viademica-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2950229&prov=M&dok_var=1&dok_ext=htm.
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Kenan, John Sarauta. "The worship of God in African traditional religion : a Nigerian perspective." Master's thesis, University of Cape Town, 1997. http://hdl.handle.net/11427/17492.
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Bibliography: pages 89-92.To date numerous works in the African traditional religion have appeared In this devoted to the description of field many have been particular religion phenomena, while some have attempted to refute the beliefs and practices of the religion. But examining the effort of various investigators who have grappled with this task, one has the impression that they may have overlooked something. This something is bringing together the beliefs and practices of African traditional religion to form the worships in other world religions. It can be said the worship of God in Africa traditional religion is the very soul of African religion. This study attempts and examines what some scholars have written about African traditional religion, its beliefs and practices, and brought it together to form what may be called the worship of God in the religion. In constructing the purpose of this study, many writers have been used. Here the writer would like to mention some scholars by name, because much of their material have been constantly used. Such scholars as John S. Mbiti, Geoffrey Parrinder and Emmanuel, Bolaji Idowu. These writers recorded careful observation of African traditional religion, its beliefs and practices. This provides useful insights into the worship of God in the religion. In achieving the study, the problem of ancestor-worship has been discussed, although a final conclusion has not been reached, because it is an ongoing debate. The practices and believes have been discussed as the starting point of the worship in religion. The study observed particular practices which constitute the worship. These includes: sacrifice, offering, prayer and the religious leaders who performed the worship. To make what constitutes the worship complete, the spiritual aspect of it has also been discussed. At the end of the study, some suggestions and recommendations have been made so as to stimulate and motivate the African students undertaking the studies of African traditional religion. It is also a challenge to the students who are studying African theology.
10
Ondego, Joseph Odongo. "African Luo ethnic traditional religion and Bible translation mission, education and theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841177&prov=M&dok_var=1&dok_ext=htm.
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Munyai, Alidzulwi Simon. "The tenacity of African Traditional Religion in Venda Christianity : a missional investigation." Thesis, University of Pretoria, 2016. http://hdl.handle.net/2263/61193.
Full textAbstract:
The approach of the missionaries towards the Vhavenda was more scholarly than
practical, and had little to do with everyday realities. It appears to have been focused
on Western ethnocentricity rather than on the propagation of the Gospel. As a result,
it could not fulfil the purpose for which it was intended.
In Africa, as everywhere else in the world, the interpretation of the Gospel message
takes place in a particular and unique context. This means that, in the practice of
theology, one should take into account not only the spirit and the Gospel message,
but also the culture of the people to whom the message is being communicated.
This research deals in depth with the failure of the missionaries to recognise factors
that either hampered or could have facilitated the acceptance of the Gospel
message in Venda culture.
Furthermore, it aims to probe into strongholds of ancestral veneration that have
helped to sustain the beliefs of the Vhavenda. Ancestors, because of their authority
and power, are said to intervene in the affairs of their descendants, and to provide
meaning, values and protection.In short, they respond to the spiritual needs of their
descendants. Ancestors appear to occupy the centre stage in lieu ofChrist.
During this research, it became clear that a large number of Vhavenda profess to be
Christians, and yet cling tenaciously to their traditional beliefs. This is evident in crisis
situations that are occurring, in terms of both individuals and families. This implies
that in the heart of an African Christian, there arises a juxtaposition, due to the fact
that African traditional religion is inseparable from daily life for these people.
Traditional beliefs, customs and practices of the Vhavenda are examined. Some of
these features pertain to attributes of God and ancestral veneration, and the African
concept of salvation. Evidence from a variety of scholars indicates that Africans
never worship ancestors, in the strict sense of the word. The cultural practices that
Africans perform aim at demonstrating their faith in God. They are symbolic in
nature. It is interesting to note that both Western missionaries and the African people
attribute the same nature to the Supreme Being, who in the case of the Vhavenda, is
known as Nwali. It may be concluded, therefore, that there is a similar conception of
the existence of a 'superpower' across the spectrum of both cultures,albeit
approached from different angles. Nwali represents the final and highest power.
Although the introduction of the Christian God received a negative response from the
Vhavenda, as a result of conflicting names and the meanings attached to those
names, there is at least a common understanding of such names today.
The prevailing idea behind the formation of the African Independent Churches was
not intended as a move to ostracise anyone. The white missionaries brought the
Gospel to the indigenous people, but some of the mainstream churches could not
satisfy the spiritual needs of the indigenous people. The African Independent
Churches do not regard these mainstream churches as standard or ideal, and do not
find their own norms in early Christianity. The African Independent Churches restore
a sense of purpose; they often say things such as'feel at home, we are in our church,
we govern ourselves'.
The church should study traditional African beliefs. Traditional African culture is not
all bad; neither is everything good. As in all cultures, there are positive factors that
have held the culture together, and there are negative factors that degrade human
dignity. It should be made clear that Christianity should be received in alignment with
one's geographical context and environment, and in accordance with one's cultural
situation.
The African concept of salvation is another feature that has been investigated in this
paper. Salvation is approached holistically, that is, the healths of the human body as
well as the spirit are perceived to be inseperable.
If the missionaries of the past had been patientand open-minded enough to study
and analyse the sacrificial rites as conducted by the Vhavenda, thiswould have acted
as a base or steppingstone towardshelping the Vhavenda to accept and embrace the
final sacrificial offering of Jesus Christ. The researcher further explains that it is therefore not surprising that some
Vhavenda regard Jesus as the prime ancestor, healer, liberator, mediator, elder
brother and master of initiation. The researcher is compelled to conclude that lufu ndi
muratho kana dambuwo (death is a bridge). To the Vhavenda, death is not a total
annihilation, but is regarded as a bridge by means of which one crosses to the next
world.Thesis (PhD)--University of Pretoria, 2016.
Science of Religion and Missiology
PhD
Unrestricted
12
Mushishi, Clifford. "The role of African traditional religion in the promotion of human rights." Master's thesis, University of Cape Town, 2002. http://hdl.handle.net/11427/7945.
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Bibliography: leaves 104-110.This study examines the role of African traditional religion in the promotion of human rights in Africa generally and among the Shona people of Zimbabwe in particular.
13
Parish, Jane Alexandra Easton. "Bodies and spaces : doubt, ambiguity and the construction of identity in Dormaa - Ahenkro (Ghana)." Thesis, University of Liverpool, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387344.
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Shange, Nombulelo Tholithemba. "Shembe religion's integration of African traditional religion and Christianity : a sociological case study." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1011819.
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The Shembe Church's integration of African Traditional Religion and Christianity has been met by many challenges. This merger has been rejected by both African traditionalists and Christians. The Shembe Church has been met by intolerance even though the movement in some ways creates multiculturalism between different people and cultures. This thesis documents the Shembe Church's ideas and practices; it discusses how the Shembe Church combines two ideologies that appear to be at odds with each other. In looking at Shembe ideas and practices, the thesis discusses African religion-inspired rituals like ukusina, ancestral honouring, animal sacrificing and virgin testing. The thesis also discusses the heavy Christian influence within the Shembe Church; this is done by looking at the Shembe Church's use of The Bible and Moses' Laws which play a crucial role in the Church. The challenges the Shembe Church faces are another main theme of the thesis. The thesis looks at cases of intolerance and human rights violations experienced by Shembe members. This is done in part by looking at the living conditions at eBuhleni, located at Inanda, KZN. The thesis also analyses individual Shembe member's experiences and discusses how some members of the Shembe church experience the acceptance of the Shembe religion in South African society. This thesis concludes by trying to make a distinction between intolerance and controversy. I try to highlight the idea that what many Shembe followers see as discrimination and intolerance towards them is sometimes a difference in opinion from other cultural groups. Sometimes these differences are not geared towards criticising other religious groups or perpetuating intolerance.
15
Emebo, Blaise [Verfasser eines Vorworts]. "Healing and Wholeness in African Traditional Religion, African Islam and Christianity : An Historical-Comparative Approach from Christian Theological Perspective." Aachen : Shaker, 2006. http://d-nb.info/1166514218/34.
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Hounguevou, Barnabé. ""Mi Na Kpa Glagla Nu Aklunon: We will Lend a Hand To God”: Challenges and Opportunities of Double Religious Belonging in Benin and Nigeria." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109187.
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Thesis advisor: Catherine CornilleThesis advisor: Margaret Guider
Thesis (STL) — Boston College, 2021
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
17
Awuah-Nyamekye, Samuel. "Managing the environmental crisis in Ghana : the role of African traditional religion and culture : a case study of Berekum traditional area." Thesis, University of Leeds, 2013. http://etheses.whiterose.ac.uk/5780/.
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This thesis examines the connection between traditional religio-cultural beliefs and practices and environmental problems in Ghana using Berekum Traditional Society as a case study. Its primary aim is to assess the nature and the level of the environmental crisis in Ghana, and to explore the possibility of combing indigenous and modern methods to address the current environmental problems in Ghana. The methodology of this thesis is located within the framework for conducting empirical studies in Religious Studies. The qualitative methods of collecting and analysing data are utilised, and since the scope of the study falls within the field of religion and environment, a brief history of global environmentalism and religion‘s entrance into attempts to address mounting global environmental problems will be provided. It will be argued that the worldview of the Berekum people, which is underpinned by their religious mentality, has played and continues to play a key role in their local ecological practices. The traditional ways through which ecological knowledge have been and are currently imparted to the youth will be examined, together with the effectiveness of these methods within a climate of modernity and the influence of Western education and culture in the area. It will be argued that Berekum people strongly believe that indigenous ways for addressing ecological problems are still relevant, and that their methods for doing so have not been completely lost in its rural communities, or in Ghana as a whole. Although it appears that indigenous religious beliefs and practices seem to be waning, with a greater percentage of the indigenous population in the study area having either converted to Christianity or Islam, I argue that indigenous religious beliefs and practices remain covertly active in the life and thought of the people. Finally, I argue that neither modern (scientific) nor traditional modes of addressing current ecological problems are individually adequate, and therefore that a synergy of the two modes is necessary in order for such problems to be tackled fully. However, I will also argue that certain challenges need to be addressed before this integration can be made possible.
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Ofosuhene, Godwin Kwame. "The concept of God in the traditional religion of the Akan and Ewe ethnic groups compared the Bible /." Berlin : Viademica, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841159&prov=M&dok_var=1&dok_ext=htm.
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Bell, Tenolian Rodney. "Factors that influence African-American church goers to seek help from their churches as opposed to traditional social service agencies /." The Ohio State University, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=osu14879457445735.
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Nissen, Andrew Christoffel. "An investigation into the supposed loss of the Khoikhoi traditional religious heritage amongst its descendants, namely the Coloured people with specific references to the question of religiosity of the Khoikhoi and their disintegration." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/21841.
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Bibliography: pages 94-97.This study is about the Khoikhoi, known as the "Hottentots" who are today no longer to be found in their original state in South Africa. It deals with their religion nnd disintegration, especially the land issue. The author upholds that there are remnants of Khoikhoi religion and cultural elements present among the descendants of the Khoikhoi, nnmely the Coloured people, especially those in the Cape. These Khoikhoi religious and cultural elements give the Coloured people a dignified continuation with their forebearers. The author also demonstrates that the Khoikhoi were religious people in spite of misconstrued perceptions of their being, culture and traditions. These elements the author further states should be included in the discipline of African theology.
21
Holmgren, E. Henry. "Signs and wonders in Africa a biblical perspective in interaction with western missions, African independent churches and African traditional religion, with particular reference to Zambia /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Marashe, Joel. "The African Religious Landscape : an examination of Shona traditional beliefs and practices in light of HIV and AIDS, and its ramifications for mitigation and care." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/64367.
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This study examined traditional Shona beliefs and practices in light of HIV/AIDS in the rural communities of the Chipinge District in Zimbabwe. The focus of the study was to examine selected Shona traditional beliefs and practices, and evaluate how they respond to the HIV/AIDS threat. The study aimed to examine the traditional beliefs and practices that people in Chipinge rural communities still practise, have stopped practising, or have modified due to the encroachment of HIV/AIDS into the communities’ socio-moral space. It also aims to discuss the traditional beliefs and practices that are safe and those that expose people to HIV infection, in addition to the communities’ knowledge about HIV/AIDS. Grounded in the traditional Shona religious landscape, and from a phenomenological perspective, the study utilised a qualitative survey research design. Using purposive and snowball sampling procedures, 72 study participants, knowledgeable in the Shona people’s traditional beliefs and practices, were selected. The study used non-scheduled structured interviews and a questionnaire, with both closed and open-ended questions, to gather data from the participants. Most participants defined HIV/AIDS as a blend of sexually transmitted infections (STIs) that take time to treat. They believed that AIDS results from ‘pollution’ caused by sexual intercourse with ‘unclean’ women, while a few attributed it to having unprotected sex with an infected partner. Results show that kuputsa (pledged or child marriage), barika (polygamy), and kugara nhaka (wife inheritance) are harmful marriage practices that expose people to HIV infection. As old habits die hard, the study suggests modifications to such marriage practices, where people willing to be involved should take an HIV antibody test. Given that information about HIV/AIDS is communicated through posters and pamphlets written in English, it would benefit the community, if the Ministry of Health and Child Care could provide information in the Ndau language.Thesis (PhD)--University of Pretoria, 2017.
University of Pretoria Postgraduate Bursary
Old Testament Studies
PhD
Unrestricted
23
Munyai, Alidzulwi Simon. "Understanding the Christian message in Venda a study of the traditional concepts of God and of life hereafter among the Venda, with reference to the impact of these concepts on the Christian churches /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-01082009-161905/.
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Mabvurira, Vincent. "Influence of African Traditional Religion and spirituality in understanding chronic illnesses and its implications for social work practice:a case of Chiweshe Communal lands in Zimbabwe." Thesis, University of Limpopo, 2016. http://hdl.handle.net/10386/1770.
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Momberg, Marthie. "Different ways of belonging to totality : traditional African and Western-Christian cosmologies in three films : an exploratory literature study." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5452.
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Thesis (MPhil (Religion and Culture) Practical Theology and Missiology))--University of Stellenbosch, 2010.ENGLISH ABSTRACT: This study distinguishes between religion as a sense of belonging to the ultimately-real and specific religious traditions. Religion, as used here, concerns a cosmological understanding of the universe and with that which is experienced as meaningful and real on an existential level. Although differences between religious traditions are generaly known, most people‟s emotional conceptual frameworks of the universe are so deep seated that they do not even realise that far-reaching differences between people on this level too are possible. It often happens, for example, that concepts such as transcendence and redemption are incorrectly accepted as universal to all of humanity. Yet in fact, cosmological concepts (the nature and experience of the immediate world out there, the conceptual understanding of time, the role of chance versus determinism, the source of religious knowledge and so forth) can be experienced differently on a symbolic level. In the context of Religion and Media which is the field of study relevant here, as well as in a number of other contexts, it is problematic when scholars project their own views of reality and meaning experiences onto those of others – especially when they expressly articulate their intention as the opposite. John Cumpsty (1991) distinguished three ways in which a person can derive meaning from the cosmic totality and I shall discuss two of these with reference to the Western-Christian and the traditional African reality views. From this, it becomes clear that radical different patterns of cosmological understanding are possible, each with its own systemically related set of symbols. Along with Cumpsty‟s theory, I also use the theory of Castells (2005) on the construction of social identities, as well as the theory of Sen (2006) on the use of cognitive versus affective dimensions in identity formation, to indicate how cosmological symbols can be positioned differently. With these three theories in mind, I subsequently interpret the identities of the main characters in three films hermeneutically. I specifically selected this medium as a segment of life to be studied because of the increasing popularity of the medium in reflection, construction and projection of existential meaning. Another reason for my choice is the many examples where interpretors of film project their own cosmological understanding onto those of others whilst they actually intend to be pluralistic. The findings of this study surprised me. Firstly and as expected, it clarifies the nature of differences between the Western-Christian and the traditional African cosmologies, as well as how these are implemented in praxis and by symbolic interpretations. However, the integration of the three theories also afforded me the opportunity to develop a method for a religious-cosmological analyses of identities. According to this method, an interpretor of films can distinguish between his or her own paradigm and a possible other paradigm. It allows the analyst to acknowledge the own paradigm and simultaneously respect another paradigm – without projecting the own onto the other. Therefore this method diminishes the chances of using dubble-text interpretation which maintains or promotes the exclusion of others. With this method, as well as the findings of this study, one can go much wider than the field of Religion and Media, as it involves the understanding of identity and different ways of belonging to the cosmic totality.
AFRIKAANSE OPSOMMING: Hierdie studie onderskei tussen religie as ’n manier van behoort aan die ultiem-werklike en spesifieke religieuse tradisies. Religie soos hier gebruik, het te make met ‟n kosmologiese verstaan van die heelal en met wat eksistensieel as werklik en sinvol ervaar word. Hoewel verskille tussen religieuse tradisies algemeen bekend is, is mense se emosionele verstaansraamwerke van die heelal so diep gesetel, dat die meeste nie eens besef dat daar ook op hierdie vlak ingrypende verskille is nie. So gebeur dit dikwels dat konsepte soos “transendensie” en “verlossing”verkeerdelik as universeel aan alle mense en religeuse tradisies beskou word. In der waarheid kan kosmologiese komponente (die aard en ervaring van die onmiddellike realiteit; tydsverstaan; die rol van kans teenoor determinisme; die bron van religieuse kennis; ensovoorts) egter op ’n simboliese vlak verskillend ervaar word. In die konteks van Religie en Media waarbinne hierdie studie val, asook binne vele ander kontekste, is dit problematies wanneer akademici hul eie realiteitsiening en sinservaring op dié van ander projekteer – veral wanneer hulle hulself uitdruklik voorgeneem het om die teendeel te doen. John Cumpsty (1991) het drie maniere waarop mense sin maak van die kosmiese totaliteit onderskei en ek bespreek twee daarvan met verwysing na die Westers-Christelike en die tradisionele Afrika realiteitsienings. Hieruit word dit dan duidelik dat algeheel verskillende patrone in ‟n kosmiese verstaan moontlik is, elk met ‟n eie stel simbole wat sistemies bymekaar aansluit. Saam met Cumpsty se teorie, gebruik ek ook dié van Castells (2005) oor sosiale identiteitsvorming, en dié van Sen (2006) oor die gebruik van die kognitiewe versus die affektiewe in identiteitsvorming om aan te toon hoe kosmologiese simbole verskillend geposisioneer kan word. Met hierdie drie teorieë in gedagte, ontsluit ek vervolgens die identiteite van die hoofkarakers in drie rolprente hermeneuties. Ek het spesifiek dié medium as ‟n bestudeerbare greep van die lewe gekies weens die toenemende gewildheid daarvan in die refleksie, konstruksie en projeksie van eksistensiële sin. Nog ‟n rede is die talle voorbeelde waarin interpreteerders van rolprente hul eie kosmiese verstaan op dié van andere projekteer terwyl hulle eintlik pluralisties wil wees. Die bevindinge van hierdie studie was vir my verrassend. Dit bring eerstens, soos verwag, wel helderheid oor die aard van verskille tussen die Westers-Christelike en die tradisionele Afrika kosmologieë, asook hoe dit in die praktyk kan uitspeel aan die hand van simboliese interpretasies. Die integrasie van die drie teorieë het my egter ook die kans gebied om ‟n metode vir ’n religieus-kosmologiese analise van identiteit te ontwikkel. Hiervolgens kan ‟n ontleder van rolprente op ‟n redelike, sistematiese en sistemiese manier tussen sy of haar eie, sowel as ‟n moontlike ander, paradigma onderskei. Dit laat die ontleder toe om die eie paradigma te erken, sowel as respek te betoon teenoor ’n ander paradigma – sonder om die eie op die ander te projekteer. Daarom verminder hierdie metode veral ook die kans op die gebruik van ‟n dubbele-teks interpretasie wat uitsluiting van die ander handhaaf of bevorder. Hierdie metode, sowel as die bevindinge van die studie, kan veel wyer as die veld van Religie en Media toegepas word, omdat dit te make het met die verstaan van identiteit en verskillende maniere van behoort aan die kosmiese totaliteit.
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Shabangu, Andries. "The gospel embodied in African traditional religion and culture with specific reference to the cult of ancestor veneration and the concept of salvation an inculturation hermeneutic /." Thesis, Pretoria : [S.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-08312005-155649/.
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Meiring, Arnold Maurits. "Heart of Darkness a deconstruction of traditional Christian concepts of reconciliation by means of a religious studies perspective on the Christian and African religions /." Thesis, Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-10312005-093457/.
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Ibewuike, Victoria O. "African Women and Religious Change: A study of the Western Igbo of Nigeria with a special focus on Asaba town." Doctoral thesis, Uppsala : Department of Theology, Uppsala University, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-6200.
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Van, Der Meer Tony. "Spiritual Journeys: A Study of Ifá /Òrìṣà Practitioners in the United States Initiated by Nigeria." Antioch University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1487938234573904.
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Cardoso, Vanessa Tereza de Fátima Lima. "ENTRE MÉDICOS E VODUNS: OS CUIDADOS COM A SAÚDE EM UM TERREIRO DE TAMBOR DE MINA EM SÃO LUIS/MA." Universidade Federal do Maranhão, 2014. http://tedebc.ufma.br:8080/jspui/handle/tede/1036.
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Previous issue date: 2014-12-12The work in question focuses on the healths practices performed at a mine Drum yard of the city of Sao Luis, MA. The studied yard is on the outskirts of the city (Residential Paradise) and has a priest responsible for preparing medicines for various diseases, especially for STDs (sexually transmitted diseases). However, the priest's work is not limited to the preparation of medicines, this is militant health movements for the yards of communities such as the National Network of Afro-Brazilian Health Matrix Religions (RENAFRO). The aim of this study was to investigate these practices taking into account traditional knowledge confronting them with the official medical knowledge. We used the method of qualitative research with a socio-anthropological approach from observations and interviews the yard studied the holy father and discourse analysis of this. As a result it was found that the priest seeks to dialogue with official medicine through training programs with managers of the public health system as the HIV / AIDS program, but believes it is essential to respect for their knowledge and is respected medical knowledge . Thus, it is important to recognize the importance of traditional knowledge and that it can be given autonomy in the choice of treatment for each individual without, however, gives discredit the official Western medical nature.
O trabalho em questão enfoca as práticas de saúdes realizadas em um terreiro de Tambor de Mina da cidade de São Luís-MA. O terreiro estudado está situado na periferia da cidade (Residencial Paraíso) e possui um pai de santo responsável por preparar remédios para diversas doenças, principalmente para as DSTs (doenças sexualmente transmissíveis). Porém, o trabalho do pai de santo não se limita à preparação de remédios, este é militante de movimentos de saúde em prol das comunidades de terreiros como a Rede Nacional em Saúde de Religiões de Matriz Afro-brasileiras (RENAFRO). O principal objetivo deste estudo foi fazer uma investigação destas práticas levando em consideração os conhecimentos tradicionais confrontando-os com os conhecimentos médicos oficiais. Utilizou-se o método da pesquisa qualitativa em saúde com um enfoque sócio- antropológico a partir de observações ao terreiro estudado e entrevistas ao pai de santo bem como a análise do discurso deste. Como resultado encontrou-se que o sacerdote busca dialogar com a medicina oficial através capacitações com gestores em programas do sistema de saúde pública como o Programa de HIV/AIDS, mas acredita que é imprescindível o respeito aos seus conhecimentos bem como se respeita o conhecimento médico. Desta forma, é importante reconhecer a relevância dos conhecimentos tradicionais e que se possa dá autonomia na escolha de tratamento para cada indivíduo sem, contudo, dá descredito a medicina oficial de cunho ocidental.
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John, Helen Catherine. "Bodies, spirits, and the living landscape : interpreting the Bible in Owamboland, Namibia." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/21589.
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This study explores the relationship between Christianity and autochthonous (indigenous, pre-Christian) worldviews and practices amongst the Aandonga of Owamboland, Northern Namibia. Using participant contributions from a series of Contextual Bible Study (CBS) sessions (with groups of men, women, and children), and supplemented by ethnographic contextualisation, it challenges the oft-contended notion that Christian worldviews and practices have erased the significance of African Traditional Religion for Ndonga (or wider Owambo) communities. The enduring significance of autochthonous worldviews and practices is explored using responses to six biblical texts, each of which relates to at least one of three themes: bodies, spirits, and landscapes. The study examines feasting bodies (The Parable of the Wedding Banquet), bleeding bodies (The Haemorrhaging Woman), and possessed bodies (Legion). It considers possession spirits (Legion), natural spirits (the so-called ‘Nature Miracles’), and ancestor spirits (Resurrection appearances). Perspectives on landscapes are highlighted particularly in relation to aspects of the natural environment (the ‘Nature Miracles’) and the locations explored by an itinerant demoniac (Legion). Responses to the texts engender, inter alia, discussions of contemporary perspectives on diviner-healers (oonganga), witchcraft (uulodhi), the homestead (egumbo), burial grounds (omayendo, oompampa), spirits (iiluli, oompwidhuli), ancestors (aathithi), material agency (for example, apotropaic amulets), and the ‘traditional’ wedding (ohango). Having analysed the ways in which autochthonous worldviews informed participants’ interpretations of the particular texts considered (Matthew 22:1-14 & Luke 14:7-11; Mark 5:21-43; Luke 8:26-39; Mark 4:35-41 & 6:45-52; Luke 24), each set of interpretations is brought into conversation with professional biblical scholarship. The study therefore highlights the ways in which these grassroots, ‘contextual’ interpretations might nuance New Testament interpretations returned by the Academy, particularly by highlighting the highly contextual nature of the latter.
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Manganyi, Jele Samuel. "Church and society : the value of Perichoresis in understanding Ubuntu with special reference to John Zizioulas." Thesis, 2012. http://hdl.handle.net/2263/23900.
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The African Initiated Churches (AICs) are the custodians of the African Traditional Religion (ATR). In the South African census, the AICs are classified as Christian. Africans claim that long before the Christian faith came through missionaries there was some form of worship of God by Africans. This means Africans practiced ATR outside Christianity and after Christianity came through missionaries, they started practising it as Christians One of the reasons given for the Africans moving out of the missionary churches to start their own was a search for an African identity. There was a hunger for a place where the African culture could be accommodated. One of the features of African culture is the worship of ancestors. The question of monotheism encountering polytheism does arise in this kind of discussion. The doctrine of the Trinity is uniquely Christian. There is a historical background concerning the teaching and the foundation thereof. As the AICs responded to a situation, so did the Early Church Fathers who faced question of monotheism encountering polytheism. There was a need to redefine Jewish monotheism within the Christian faith in reference to the event of Jesus Christ. The Church Fathers struggled to defend and grappled with the Christian faith with reference to the scriptures in the light of Jesus Christ. They took the gospel from the Jewish setting into the Greek setting. Their efforts benefited the church throughout history. One may say the writings and the teachings of the early church stood the test of time. One may also say the writings and the teachings were based on the solid foundation being of Jesus Christ and the authority of the scriptures. Juxtaposition is the approach employed in this thesis. Two traditions are being critically assessed based on the notion of Perichoresis by the Cappadocian Church Fathers and the notion of Ubuntu in the ATR. Chapter one deals with the theological background with specific focus on the African church and contextualisation. Chapter two, deals with the debate concerning the position and nature of Jesus Christ and the Holy Spirit. It also investigates the origin of the Nicene Creed. Chapter three investigates the terminology within the doctrine of the Trinity, while Chapter four explores the term ecumenical and communion with reference to Ubuntu. Chapter five analyses the work of Zizioulas, and the conclusion attempts to find an appropriate approach for the African church. Therefore the study concludes that the reference for Ubuntu should be found in the relationship with God through Jesus Christ by the power of the Holy Spirit and not in the veneration and worship of the ancestors. The benefits of the relationship with God through Jesus supersede all other relationship with any deity in the now and the future.Thesis (PhD)--University of Pretoria, 2012.
Dogmatics and Christian Ethics
unrestricted
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Conteh, Prince Sorie. "The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and Christianity." Thesis, 2008. http://hdl.handle.net/10500/2316.
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This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity.
As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam.
In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation.
Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions:
* Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone?
* What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country?
Muslim and Christians have given several factors that are responsible for this exclusion:
* The prejudices that they inherited from their forebears
* ATR lacks the hallmarks of a true religion
* ATR is primitive and economically weak
* The fear that the accommodation of ATR will result in syncretism and nominalism
* Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims
Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable.
Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war.
Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures.
Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR:
* Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue
* Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners.
If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered:
* Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone
* Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists
These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil.Religious Studies and Arabic
D.Litt. et Phil. (Religious Studies)
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McClymont, John Douglas. "The emergent religiosity of post-traditional African thought." Thesis, 2000. http://hdl.handle.net/10500/18188.
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There exists in the modern worlda form of non-Christianised religious thought which develops the basic ideas of indigenous African religion beyond their beginnings, and is represented in authorssuch as Kamalu, Osabutey-Aguedze, etc. The spheres of interest in such authors fiJay be
analysed in terms of the following areas:
Intervening ideological conditions bearing on African life (particularr; theological and cosmological ideas):
The historical background of African life;
The roots of African life, as manifested in its traditions, and tts ethical and cultural heritage;
Means for the innovative development of African life, found in African concepts of knowledge, mysticism and magic;
The perceived destiny of African life.
The thesis concludes with an indication of areas of agreement and debate in post-traditional African thought, of problems faced by such thought; and of other possible priorities for future study.Religious Studies & Arabic
D.Th. (Religious Studies)
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Knispel, Martin. "Junge Menschen in einer sich ändernden afrikanischen Gesellschaft: eine Fallstudie über die presbyterianische Jugendarbeit und die Akan von Südghana." Thesis, 2005. http://hdl.handle.net/10500/2525.
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Text in GermanThis doctoral thesis deals with the changes the youth grapple with in Southern Ghana today. These changes permeate all fabrics of society, from the traditional society with its values to the modern society that is undergoing radical social changes. The First Part presents to the reader the traditional Akan Society. It points out how it has assisted young people to get into the world of the adult. It gives an insight into the traditional religions, the rites and practices associated with them and their relation to young people. The Second Part deals with the History of the Presbyterian Youth Work from its inception to the present day. The Presbyterian Church of Ghana was set up in the early 20th Century from the toils of the Basel Mission and the United Free Church of Scotland. This new Christian way of life brought a clash between two world views: the traditional African Religion (ATR) and the Christian Religion that brought about, so to say, farreaching consequences to the culture and the development of the country. Part three focuses attention on the present changes in the Ghanaian Society. It shows the effects of migration and the economic conditions on the Ghanaian Society at the turn of the 21st Century especially for young people. Part four sums up the findings and discusses them on the basis of two leading concepts: Contextualization and Identity. I evaluated a contextualization project of a church parish in southern Ghana. Here are, in my opinion, the first signs that could show the way into the future, i.e. a way of preaching the Gospel within the context of the traditional mindset of the local people by taking into account the Ghanaian Culture and with due regard to the feelings of the youth.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
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Mcetywa, Sitembile Alfred Mthomtsasa. "The interaction of African traditional religio-medical practice and western healing methods." Thesis, 2001. http://hdl.handle.net/10413/10414.
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The aim of this thesis is to assess the nature of African Traditional healing system with
special reference to Mpondo culture. It is a case study of the Mpondo people of the
Eastern Cape. The focus of the study was on the historical facts, the cultural background,
the religious experiences and the traditional healing system of this people.
Stimulated by the fact that Mpondo people appear to be a marginalized group,
undermined and sometimes sidelined, the research seeks to set the record straight. A lack
of documented information about this people is the major contributing factor to their lost
identity. This stems from the fact that very little has been written about them. Even
when such writings are found, they often contain distorted information. In some books,
they are mistakenly represented as amaXhosa or a Xhosa sub-group. They are mostly
regarded as having no culture, no language or identity. In terms of language, isiXhosa is
taught at schools in Mpondoland.
This research is an attempt to raise awareness about the reality of the situation of the
Mpondo people. Without this knowledge, the Mpondo people can not regain their lost
identity, people-hood, humanity and dignity. Through this knowledge, a dehumanised
people can fight for their rights. AmaMpondo need to rediscover the spirit of
Africanness, so that they know that they belong to Africa. As T Mbeki puts it, Africa
needs to be refounded as a space that is centred neither on the market nor on the fortress,
but rather on what geographer Paul Wheatley called, its "ceremonial complex" (Mbeki,
T., 20 in Chidester).
The Mpondo people were primarily dehumanised by the Cape Colonial government. Precolonial
Mpondo culture and its post-colonial history was examined. Dehumanising
factors among Mpondo came in the form of labels and insults. Their religion was
referred to as "pagan" whilst they were at times called "kaffirs", a Malaysian term
meaning a non-believer. Now is the time for the revival of the Mpondo as a people of
Africa, 'for a country that frowns on its culture by calling us savage and barbarians is a
lost country' (Mutwa, p 22, Sunday Tribune, 16 .July 2000).
This research sought to investigate the means and ways of restoring the lost dignity of the
Mpondo people. In chapter two and three, a survey of Mpondo culture, their world view
their religion and their identification of diseases and their treatment was made. Out of
this survey it has been indicated that not all was destroyed by the encroachment of the
western civilization. "Christianity and western medicine functioned as a secularising
ferment in Africa, dethroned the traditional healer, replacing witchcraft, causation with
medical history and introducing modem hygiene" (Jansen G.) Mpondo people still
practise and believe in their healing system. This shows that although the foundations
have been shaken, the base on which to rebuild its culture is still firm. What is now
needed is to resist all forms of cultural expression.
Sound reconstruction and reconciliation is the end goal of the research. Cultural
reconstruction is the basis for sound reconciliation. Because the forces that be, broke the
basis of a reconciled and organised society, there is a need to commence with the
reconstruction of the people's culture. Cultural reconstruction becomes central
particularly in a country which is threatened by social evils, such as a high crime rate,
poverty, incurable or death threatening diseases such as HlV/AIDS and unemployment.
Without reconciling the people with their culture and African Traditional Religion, any
attempt to solve the above mentioned problems may not be easily achieved. Such a
construction should not be confused with what Chidester calls '1:he construction of an
inventory of Mrican traditional religion which recalls colonial efforts to create systematic
boundaries within which African populations were contained. Enclosed within a stable
secure and unchanging religious system" (Chidester 2000 : 15).
The point at issue here is the reconstruction of a people's culture, based on its natural
dignity. Such reconstruction should aim at the international marketing of the people's
culture. The thesis is a pointer to the seriousness of the demand for the speedy
reconstruction of religion and medical practice. ''The time is past when western medicine
was the much praised vehicle for the propagation of the gospel to foreign cultures -
missionaries are the heavy artillery of the missionary army" (Walls 1982 : 22).
Healing and African Traditional Religion should be a base of such a reconstruction
process. First and foremost, African Traditional Religious researchers who are adherents
and practice the religion, should take a lead in such a process. This refers to the people
on the ground who must be directly be involved. For, ''the non-western voices have not
spoken or intervened in this debate" (Jansen G : 09).
This may sound racial or ethnic, but the fact of the matter is that most • of the time, the
people on the ground have not as yet surfaced, conscientised and organised as a religious
group. What is needed is the democratisation of all cultural councils so that more funds
are generated for the development of African Traditional Religion standards. It should be
taught at schools. More air time on radio and television stations should also be allocated
to African Traditional Religion. As in the rest of sub-Saharan Africa, studies of the
recent democratisation wave have so far tended to limit themselves to the role of the
churches and to the lesser extent to Islamic communities. ATR has not received the
attention it deserves (Schoffieers : 405).
The reconstruction of African Traditional Religion and African Traditional Healing
systems are the only positive step towards the proper representation of African culture.
This will contribute to the recent efforts to positively represent the traditional religious
heritages of South Africa. If it is motivated by Christian acculturation or even Africanist
revitalization, the process runs the risk of perpetuating the colonial legacy to the extent
that it repeats the inventory approached or abstracts the mentality of 'ubuntu' or African
humanity, from political, social and economic relations (Chidester : 2000 : 15).
Formations such as the NACATR (National Council of African Traditional Religion) and
THO (Traditional Healers Organization) are in line with the promotion of African culture
based on religion and healing just as the constitution of South Africa demands. ''The
primary objects of the commission for the promotion and protection of the rights of
cultural religious and linguistic communities are (a) to promote and respect the rights of
cultural religious and linguistic communities, (b) to promote and develop peace,
friendship, humanity, tolerance, national unity among religious and linguistic
communities on the basis of equality, non-discrimination and freedom of association, and
(c) to recommend the establishment or recognition in accordance with national legislation
of a cultural or other council or councils for a community or communities in South Africa
(The Constitution of the Re.public of South Africa 1996 Chapter 9: 101).Thesis (Ph.D)-University of Durban-Westville, 2001.
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Modiboa, Boikanyo Joel. "The confusion in understanding salvation in church religion by African Christian people as it relates to Salvation in African Traditional religion hampers the building up of the local church." Diss., 2007. http://hdl.handle.net/2263/28846.
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Ikwuagwu, Onwumere A. "INITIATION IN AFRICAN TRADITIONAL RELIGION : a systematic symbolic analysis, with special reference to aspects of Igbo Religion in Nigeria." Doctoral thesis, 2006. https://nbn-resolving.org/urn:nbn:de:bvb:20-opus-20008.
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From the history of the Church, we gather that one of the most major tests that confronted the early Christian community was whether everyone who wanted to become a Christian also of necessity had to become a Jew as a pre-requisite for entrance into the new community of believers. The issue at stake is whether one qualifies to be a Christian through adherence to the Jewish identity, which centres on circumcision and the observance of the Mosaic legal code. The crisis resulted to the convocation of the Jerusalem Council (cf. Acts 15), which tasked itself with the definition of the Christian identity. The Council bases its definition of Christian identity, separable from adherence to the Jewish cultural practice (a form of cultural imperialism), solely on election by God in Jesus Christ. Moreover, the event of the Pentecost in Jerusalem demonstrated what the nature of the spreading of the message of this new community of believers in Jesus Christ should be: that people from other cultures, “Parthians, Medes and Elamites; people from Mesopotamia, Judaea and Capadocia, Ponthus and Asia, Phrygia and Pamphylis, Egypt and the parts of Libya around Cyrene; as well as visitors from Rome, Jews and Proselytes alike, Cretans and Arabs” (Acts 2: 9-11), could understand the message that Peter communicated to them through the force of the breath of the risen Jesus in their own mother tongue, without first becoming Jews. Against the background of this crucial point in the history of the early Church and in consideration of the Second Vatican Council, this dissertation seeks to address the problem of identity, unity and diversity in the Christian religion with special reference to Africa. It proposes that the traditional African Rites of Initiation that mark the transition from one stage of life to the other and therefore the existential and essential transformation of the individual and group offer with their rich symbolisms a very fertile ground for dialogue with the Christian religion. It views the various Rites of Initiation (from birth and ritual circumcision over puberty and adult to marriage and funeral rites) as vital and immutable seminal points in the life of the individual African and his/her society at large. These Rites that express in various ways the African holistic view and conception of life and reality are, in terms of their religious symbolism, meaning and function, analogous to their Christian counterparts (such as baptism, confirmation, Eucharist, ordination, marriage) and can as a result be conveniently accepted or at least incorporated even if in modified forms as authentic African initiation rites for African Christians. Without being syncretistic, such an incorporation and modification at one and the same time recognizes and respects the cultural identity of the African and marks his/her transformation and acceptance of his/her new identity, modelled on Christ. In this way, the African Christian will be enabled to live, articulate and express his/her faith within his/her own historical-cultural milieu. On the whole, the presentation is predictive and prescriptive with regard to what the relationship and dialogue between Christianity and the African Traditional Religion should be or should not be. It is an honest effort to make the Christian message relevant to the African in his/her own perceptual and conceptual world-view. This task remains a steady challenge to African Christians who want to maintain at one and the same time and at the same level their African identity and their Christian calling. The balancing and reconciling of these two identities in a correlating rather than confrontational manner remains a task for the Church of today and tomorrow. The dissertation is a foundational contribution to building up and sharpening consciousness for this problem.
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Opong, Andrew Kwasi. "A comparative study of the concept of the divine in African traditional religions in Ghana and Lesotho." 2002. http://hdl.handle.net/10500/15718.
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Mcetywa, S. A. M. "Hermeneutics in the context of African traditional religion : with particular reference to the Mpondo people in Lusikisiki, Flagstaff and Bizana areas of Transkei." Thesis, 1991. http://hdl.handle.net/10413/6793.
Full textAbstract:
The primary reason for writing a thesis on this particular theme is to focus on some of the explosive and obscure issues that touch on the lives of many Africans near and far. Much has already been said and written in this land about Black Theology and African Theology. About African Traditional Religion very little has been written. In actual fact there are some people who would not even credit it as an acceptable topic for academic debate. Yet it is a religion that lived and was practised by almost all African Christians in this country and further north in the continent. In this thesis an endeavour is made to distil and analyze in a simple and digestible form the main features and claims of the African Theology. The emergence of Black Theology and African Theology signalled a need for a reviewed African Traditional Religion, something long aspired for, by the aboriginal people of this continent. However, this was perceived by Western Christians as syncretism. The problem of paying less heed to the African cry for real revival and revitalization of African culture by some mainline church leaders accelerated the spirit of African nationalism which is embodied in African culture. The application of a hermeneutical approach to African Traditional Religion is an attempt to address the question of African culture as explicated and explored by the early missionaries, anthropologists, sociologists, historians and theologians. It is also an attempt to survey the plight of African culture as it is now on the brink of being dealt a death blow by western civilization and western Christianity as well as other foreign religions which have been imported to Africa. Thus a hermeneutical assessment of African Traditional Religion becomes imperative particularly in the present prevailing winds of change sweeping the whole continent of Africa. The revived spirit of nationalism amongst Africans is growing day by day as a demand for total decolonization of Africa is fast multiplying. A complete and thorough liberation of Africa will be achieved only when the political, social, economic, psychological, religious and spiritual oppression has been removed and eradicated. This implies that religion as aspect of life cannot escape or survive the strength of the call of times for change.Thesis (M.A.)-University of Durban-Westville, 1991.
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Dziva, Douglas. "A critical examination of patterns of research in the academic study of Shona traditional religion, with special reference to methodological considerations." Thesis, 1997. http://hdl.handle.net/10413/5931.
Full textAbstract:
This thesis is a critical examination of patterns of research
in the academic study of Shona traditional religion, with
special reference to methodological considerations. I analyse
the methods and approaches used so far by prominent writers in
the study of Zimbabwe's Shona traditional religion so that we
may be able to develop better ways of researching it. I then
discuss ways that ought to inform and direct the research
methods that are most likely to yield adequate empirical
studies of the Shona people.
I analyse works of the "early writers", as well as those of
Michael Gelfand, Gordon Chavunduka and Michael Bourdillon.
Where relevant, I explore the connection between the
researchers' religious, cultural, academic or professional
"baggage" and how this relates to their research. Discussing
methodological issues such as: the "insider-outsider"
question, the "emic-etic" issue, value-judgment as well as the
questions of reductionism, "subjectivity" and "objectivity" in
scholarship, I examine these writers' attitudes to, and the
ways they wrote about Shona traditional religion and cultural
practices. I assess their approaches and research methods in
relation to those from various disciplines such as history,
phenomenology, theology, anthropology and participant
observation. I analyse the extent to which these writers, for
example, utilised the historical approach or presented insider
perspectives in an endeavour to reach an adequate and thorough
understanding of Shona religion and culture.
In view of the fact that Shona traditional religion is a
polyvalent and polymorphic community religion, I argue that no
one approach and method can be said to be "the" only method so
as to attain a comprehensive understanding of the meanings
veiled in Shona religion and culture. Furthermore, given the
nature of Shona traditional religion, it is essential for
researchers to exploit as much of oral history as possible.
Thus, researchers also need to learn the Shona language, live
in the community for a long period of time, attend and observe
every bit of Shona life so as to see, hear and understand how
these phenomena fit together. It is suggested that
methodological conversion and agnostic restraint need to be
forged into a multi-disciplinary and poly-methodic science of
religion in the quest of a research model to be used in order
to attain a better understanding of Shona religion, culture
and society.Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 1997.
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Radzilani, Makondelele Sarah. "A discourse analysis of bereavement rituals in a Tshivenda speaking community : African Christian and traditional African perceptions." Thesis, 2010. http://hdl.handle.net/2263/28564.
Full textAbstract:
The aim of this project was to identify discourses of traditional African and African Christian women in a Tshivenda speaking community regarding the bereavement rituals performed after the death of a husband. Six focus groups were held with women who had lost their husbands to death. The verbal data were transcribed verbatim and translated from Tshivenda to English. I used a social constructionist paradigm to identify how Tshivenda women construct meaning about the bereavement rituals. The discourses that informed the construction of bereavement rituals were analysed to identify the situated meanings that emerged from the social reality during the performance of the prescribed cultural rituals. Certain discourses were found to be common to most of the women from both Christian and traditional African religions. The abnormality discourse was prevalent in informing the way that the participants, irrespective of their religious affiliation, constructed their grief experiences and bereavement rituals. They used language that implicated them as not normal and in need of healing (through performance of the rituals) for the injury caused by the death of their husbands. The power/patriarchal discourse informed the way participants used language to describe themselves as subordinate and powerless in relationships, while positioning others as having more power. A gender discourse in their constructions, implied that they performed rituals not only for socio-political reasons, but also because they were women, wives and mothers. Nevertheless, some participants used language that represented them as dominant and responsible for their actions, while others resisted cultural and societal labels of a widow as passive and with no voice about what happens in her life after the husband’s death. These participants accepted their gender stereotype, but enacted their freedom of action and interaction. These participants either performed the rituals because they were willing to or believed in their (rituals) role and significance in their lives or they did not perform the rituals because they were in a position to resist cultural norms and other people’s oppression. A religious-cultural discourse emerged in terms of social relationships and structures of the wider culture. The language they used was informed by their religious affiliation and a collectivist culture. Lastly, minor discourses (fear, blame, religious and witchcraft discourses) informed the participants’ description of other aspects of their experiences in ways that legitimised both the rituals and the participants’ positions. The discourses should be considered to help sensitise and inform people about the impact of bereavement rituals on the psychological well-being of bereaved women. It is also important for people to understand the positions women are subjected to by themselves, by others and by their religious-cultural heritage. The present study showed that it is important to empower widows who identified themselves as powerless and not responsible for their actions regarding bereavement rituals. They should be encouraged to re-construct their positions and their notions of issues like responsibility, power and womanhood that can assist them to understand the positions that they could accept or deny before and after the death of their husbands.Thesis (DPhil)--University of Pretoria, 2010.
Psychology
unrestricted
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Opong, Andrew Kwasi. "A comparative study of the concept of the devine in African traditional religions in Ghana and Lesotho." Thesis, 2002. http://hdl.handle.net/10500/700.
Full textAbstract:
This thesis finds out how the concepts of the divine in African Traditional Religions are similar or different, particularly in Ghana and Lesotho and in other parts of Africa in general. In doing so, the researcher combines literature review of eminent scholars who have studied the religious and socio-cultural life of the people of Ghana and Lesotho in particular and Africa in general, with personal field study through dissemination of
questionnaires, interviews and personal observations.
Through this approach he finds out the various religious phenomena that reveal the concept of the divine in the two countries concerned and in other African countries through comparison of their worships and socio-cultural activities in order to come out with the differences and the similarities that may call for synthesis of the concept in Africa.
He also finds out how the concept of the divine in Africa has been influenced by foreign religions and culture particularly Christianity, Islam, Western culture and Education. And how their services and disservices have affected the concept of the divine in Africa. The researcher also looks at the issue of monotheism as against polytheism in African
religious perspective to find out whether the African Traditional Religions are polytheistic, monotheistic or monolatry.
The study reveals that the concept of the divine, in the two countries under study, ends up in one Supreme deity-God- .but that the approach to the concept is not always the same. There are some differences and similarities, which also prevail in other African Traditional Religions and in Christianity.
There is also a look into whether the term "African Traditional Religions" is appropriate for the religious belief and practices found in Africa, and whether a synthesis of religious practices in Africa would be possible in future.
In the final analysis the study reveals that the African concept of the divine as pertains in the two countries is not different from that of Christianity and Islam but that the approach to the concept differs due to differences in the perception of the divine through sociocultural and religious milieus.Religious Studies & Arabic
D. Litt. et Phil. (Religious Studies)
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Le, Roux Ina. "Net die woorde het oorgebly : 'n godsdienswetenskaplike interpretasie van Venda-volksverhale (Ngano)." Thesis, 1996. http://hdl.handle.net/10500/17185.
Full textAbstract:
Text in AfrikaansDie eerste hoofstuk omskryf die begrip ngano, daarna volg 'n uiteensetting hoe die Venda mondelinge tradisie in die verlede gefunksioneer het en word die huidige aard en posisie van die verskynsel in die lewe van die gemeenskap gedefinieer. Veranderende sosio-ekonomiese en politieke kragte het die tradisionele lewenswyse van die Venda-mense in so 'n mate versteur dat die mondelinge tradisie en die stem van die storieverteller nie meer hoog waardeer word deur die moderne geslag nie. Die teoretiese uitgangspunt van hierdie tesis aanvaar dat religie 'n radikaal integrerend funksie het wat chaos in sinvolle patrone inkorporeer. Dialekties verbind aan die eerste beginsel van religie is die inherente drang van die mens se gees om alle gegewe limiete te transendeer. Vanuit hierdie fokus kan ngano as religieuse artikulasies interpreteer word wat chaos in sinvolle patrone uitdruk, en waarin oak opstand teen bestaande orde en tradisionele aannames uitgespreek word. In bree trekke skets die tweede hoofstuk die historiese agtergrond van die Venda-mense vanaf 800 nC tot en met die resente politieke veranderinge van 1994 in die Noordelike Provinsie. Die tweede deel van die hoofstuk bied 'n uiteensetting van hul religio-filosofiese agtergrond en tesame met die geskiedkundige gebeure dien dit as interpretatiewe konteks vir hierdie oeroue verhale wat van die een geslag na die ander oorgelewer is. In die volgende nege hoofstukke verskyn vyftig volksverhale wat in agt verskillende areas in Venda gedokumenteer is. Elke verhaal is vooraf voorsien van 'n opsomming van die inhoud van die verhaal asook 'n interpretasie van die verhaal deur die verteller self of verduidelikings van haar helpers. Die oorspronklike Venda-teks word gegee in die presiese woorde van die verteller met daarby die Afrikaanse vertaling. 'n Terna wat hehaaldelik voorkom is die opstand van die magteloses (die kind, die vrou of niksseggende persoon) teen magtiges (die koning, die man, dominerende familielede of tradisionele strukture). Ander gewilde temas is die ellende van hongersnood, die aanwending en voorkoms van toorkragte en bonatuurlike transformasies. Ten slotte is daar drie Sankambe-verhale waarin die fantastiese avonture van hasie, die aartbedrieer, wat op grand van blote vernuf oorleef, humoristies vertel word. Ofskoon daar duidelike artikulasies van verset en kritiek teen die tradisionele orde en teen magtiges is, waag ngano dit selde buite die tradisioneel religieus-filosofiese grense.
The first chapter outlines the concept ngano, thereafter the function of the Venda oral tradition in the past is described and the present nature and position of the phenomenon in community living is defined. Changing socio-economic and political forces disturbed traditional Venda life-style to such an extent that the oral tradition and the voice of the storyteller are not highly regarded by the modern generation. The theoretical point of departure of this thesis accepts the radical integrative function of religion ordering chaos into meaningful patterns. Dialectically tied to this first principle of religion is the inherent urgency of the human spirit to transcend all given limits. Viewed thus, ngano can be interpreted as religious utterances in which chaos is expressed in meaningful patterns and where resistance is articulated against existing order and traditional assumptions. Chapter two sketches the historical background of the Venda people from 800 AD up to recent political changes of 1994 in the Northern Province. The second part of this chapter presents an exposition of their religio-philosophic background which, together with the historical events provide an interpretative context for these ancient stories handed down from one generation to the next. Fifty folk tales (ngano) appear in the following nine chapters documented in eight different areas in Venda. Every narrative is introduced by a summary of the content of the story together with an interpretation by narrator and assistants. The Venda text is given first adhering as closely as possible to the original words of the narrator. Every line is followed by an Afrikaans translation. A recurring theme in ngano is the powerless (child, wife or insignificant person) resisting the powerful (king, husband/man, dominating family members or unyielding traditional structures). Other popular themes are the misery of famine, application and occurrence of witchcraft and supernatural transformations. Lastly three Sankambe-stories are documented in which the fantastic antics of the hare, the trickster in Venda folk tales who survives by sheer cunning, are humorously narrated. Although there are distinct expressions of resistance and criticism against the existing order and dominating powers, ngano seldom ventures beyond traditional religious and philosophic boundaries.
Religious Studies & Arabic
D. Litt et Phil. (Religious Studies)
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"A critical comparison of the concepts of Modimo (God) in Sotho traditional religion and the concepts of the Christian God as a missiological problem." Thesis, 2002. http://hdl.handle.net/10413/3032.
Full textAbstract:
This thesis states that the concepts of MODIMO [GOD] (Setiloane 1976) in Sotho Traditional Religion are different to the concepts of the Christian God. The notions of MODIMO are panentheistic (all pervading), whilst the notions of the Christian God are monotheistic. The notions of MODIMO are impersonal whilst those of the Christian God are personal. The monotheistic notions of the Christian God are Hellenized (p'Bitek 1970). The task of this thesis is to de-Hellenize
the notions of MODIMO. The Sotho Traditional Religion attributes of deities emphasize their nature and the pragmatism more than their natural and moral attributes. The notions of the Christian God, on the other hand, are conceived through their moral and natural attributes. In addition, the conceptual content of the attributes of the Christian
and Sotho Traditional Religion concepts of deities differ. This investigation seeks to present the Sotho concepts of MODIMO as Basotho would express them, to unearth the Sotho concepts of MODIMO and to present them with the concern and the consciousness of the syncretistic fusion (Kgatla 1992) that has inevitably happened due to contact with missionary Christianity and western culture. One feature of this contact was coercion and domination, as missionary-colonizers imposed their Hellenized concepts of the Christian God, as well as imposing the British capitalist mode of production on the African agrarian and pastoral communities in South Africa. The notion of the cultural superiority of western European culture, in which the missionaries and colonizers were immersed, blinded them. This was because of the 'world' from which they came from. Unfortunately, the Christian God they preached to Africans was a strange deity that had no consideration for African
people as 'full' humans. The African concepts of MODIMO have been resilient and it is possible to unearth them.Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2002.
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Kim, Sin Hong. "A comparative study of the role of traditional religion in some South African independent churches and the church in Korea : missiological research." Thesis, 1997. http://hdl.handle.net/10413/6365.
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Gitari, Marete Dedan. "Concepts of God in the traditional faith of the Meru people of Kenya." Diss., 2006. http://hdl.handle.net/10500/1195.
Full textAbstract:
This thesis covers the concepts of God in the traditional faith of Meru people but the background goes back to African traditional religion in general. Meru is located at the eastern part of Mount Kenya. The work begins with a literature review and field based on oral tradition, which indicates that Meru people came from northern Africa, moved to Canaan, Meroe, (south of Egypt) Meru-Arusha, Mombasa, and finally through Tana River to their present land. The Meru people also claim that they came along with all Bantus speaking communities in Eastern, Southern, and Central Africa.
The thesis has seven chapters. The first one covers introduction and background, followed by the research plan and methodology (chapter two) Literature review (chapter three). The fourth chapter outlines the geography, migration and the various stages of becoming a human being. That fifth chapter consists of Meru traditional government and specialists. The sixth one describes the concepts of the Supreme Being in Meru traditional religion. The seventh chapter discusses the interaction of Meru traditional religion with Christianity and its implications.Systematic Theology and Theological Ethics
M.Th. (Systematic Theology)
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Maboea, Sello Isaiah. "The influence of numinous power in the African traditional religion and the Zionist churches in Soweto - a comparative study." Thesis, 1999. http://hdl.handle.net/10413/6824.
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Ikwuagwu, Onwumere A. [Verfasser]. "Initiation in African traditional religion : a systematic symbolic analysis ; with special reference to aspects of Igbo religion in Nigeria / vorgelegt von Onwumere A. Ikwuagwu." 2006. http://d-nb.info/982179243/34.
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Mohamed, Zaakiyah. "An exploration of South African Muslim general practitioners perceptions of mental illness within Lenasia, a suburb of Johannesburg." Thesis, 2013. http://hdl.handle.net/10539/12665.
Full textAbstract:
General practitioners (GP’s) are often the first point of entry when seeking medical treatment. They are responsible for treating members of the community and thus their understanding and conceptualisation of mental illness will influence patient care. Additionally, GP’s religious and cultural affiliations play an influential role in the aetiology and treatment of mental illness. Thus this study explored perceptions of mental illness in a sample of 10 Muslim GP’s (5 male, 5 female) of Indo-Pak ancestry in the Lenasia area (Johannesburg, South Africa). Semi structured interviews were conducted with each GP which entailed 37 questions related to the GP’s context, GP’s perceptions of mental illness, the understanding of religion and culture, the treatment of mental illness and the aspect of spiritual illness. Thematic content analysis was used to analyse the data. From the results obtained, eight themes were salient; namely definitions and aetiology of mental illness as understood by GP’s, the role of culture, the assimilated identity, Islamic beliefs regarding mental illness, GP’s beliefs regarding spiritual illness, collaboration and referral to other healthcare professionals and finally influential factors affecting GP’s. Based on the above themes it can be concluded that more awareness regarding the stigmatization of mental illness needs to be addressed. Furthermore, it is vital that healthcare professionals possess an understanding of the use of traditional healing as a mode of treatment amongst certain South African population groups. This study therefore paves the way for further research regarding the incorporation of cultural beliefs into mainstream theory.