Academic literature on the topic 'Burundi – Religion'
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Journal articles on the topic "Burundi – Religion"
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Nkunzimana, Edouard, Mu’awiyyah Sufiyan Babale, Adolphe Ndoreraho, and Joseph Nyandwi. "Uptake of Modern Contraceptive Methods among Burundian Women and Associated Factors: Analysis of Demographic and Health Survey Data, Burundi 2016–2017." East African Health Research Journal 5, no. 1 (2021): 75–81. http://dx.doi.org/10.24248/eahrj.v5i1.653.
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Background: Globally in 2017, Burundi was the 9th country with the highest population growth rate of 3.2% and a fertility rate of 5.5 children per woman. This probably suggested low uptake of Modern Contraceptive methods (MCM) in the country. Our analysis investigated factors associated with low uptake of MCM among women of reproductive age in Burundi. Methods: Cross sectional data of non-pregnant women aged 15-49 years was extracted from the Burundi Demographic and Health Survey (2016-2017). We analysed the data at univariate, bivariate and multivariate levels to assess factors influencing MCM uptake among these women using Epi-Info 7.2.2.6. Results: Of the 9,945 women, 2,372 (23.8%) were using MCM. Ngozi province had the highest prevalence of MCM users [284/691(37.7%)]. The most used MCM among respondents was injectable contraceptive (48.3%). As respondent’s age increases, the odds of using MCM decreases; 20-24 years (aOR=0.9, 95% CI [0.6-1.2]), 30-34 years (aOR=0.8, 95% CI [0.5-1.0]), 35-39 years (aOR=0.7, 95% CI [0.5-0.9]), 40-44 years (aOR=0.5, 95% CI [0.5-0.9]) and 45-49 years (aOR=0.4, 95% CI [0.2-0.5]) compared with those in the age group 15-19 years. Muslims (aOR=1.5, 95% CI [1.2-1.9]) and Jehovah witnesses (aOR=3.1, 95% CI [1.7-6.5]) were more likely to use MCM than Catholics. Conclusion: The prevalence of MCM remains low among women of reproductive age in Burundi, with injectables being the most used method. Factors such as respondent’s age and religion were significantly associated with MCM use. Enhanced access to family planning information and services targeting women who are 30 years or more and engaging religious leaders for their active participation is recommended.
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Feltz, Gaëtan. "Histoire des Mentalités et Histoire des Missions au Burundi, ca. 1880–1960." History in Africa 12 (1985): 51–63. http://dx.doi.org/10.2307/3171711.
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L'histoire sociale et l'histoire des mentalités permettent certainement de mieux évaluer les rapports qui se créent entre des sociétés dont les fondements culturels sont tout à fait différents. Peut-être serait-il utile de réexaminer ces orientations historiques au vu des tendances actuelles de l'historiographie contemporaine, en tenant compte de la spécificité de la conscience des sociétés africaines qui semble poser parfois des problèmes de réflexion et d'ordre méthodologique, tels que l'ethnocentrisme et l'originalité des sources de l'histoire africaine. Notre approche théorique et notre problématique concernent essentiellement le terrain préparé par l'expansion missionnaire à la faveur du mouvement de colonisation dès la fin du XIXe siècle. Cette expansion, perçue dans toutes ses formes, a nécessairement occasionné des répercussions au sein des sociétés colonisées dans un grand nombre de domaines de la vie sociale. Notre propos, ici, est de voir comment l'historien peut arriver à cerner ces effets, surtout à segmenter les divers secteurs où une station missionnaire a sécrété une influence. L'historien doit donc, dans la mesure du possible, percevoir les données historiques qui couvrent tous les domaines de l'évolution d'une société.D'emblée, nous tenons à souligner que nous n'aborderons pas la question de la domination culturelle d'une religion sur une autre, telle qu'on pourrait le faire pour le christianisme au cours de la situation coloniale. Au niveau de la dynamique des groupes en présence, nous serons plutôt porté à essayer de comprendre les mouvements d'interaction culturelle produit par l'installation d'une station missionnaire dans un endroit déterminé et d'en dégager les facteurs qui permettront à l'historien de faire une histoire des mentalités.
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Dunin De Skrzynno, Sophie CJ, and Francesco Di Maggio. "Surgical consent in sub-Saharan Africa: a modern challenge for the humanitarian surgeon." Tropical Doctor 48, no. 3 (2018): 217–20. http://dx.doi.org/10.1177/0049475518780531.
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Surgical consent is one of the pillars of ethical conduct in Western world surgical practice. Recent studies have described the consenting processes for clinical trials in low- and middle-income countries (LMICs), but only a few have explored its practice before surgical procedures. The recent World Medical Association (WMA) Declaration of Lisbon recommends autonomy and independent decision-making. However, informed consent is influenced by cultural background, family structure, socioeconomic status, religion and education. The authors of the paper support the WMA recommendations, but agree the process for obtaining informed consent should be reviewed and developed to integrate in a culturally appropriate manner. This commentary reports the author’s personal experience of surgical consent in Burundi and reviews the literature describing its practice and the specific challenges faced in Sub-Saharan Africa. Its aim is to encourage a debate among surgeons as to how surgical consent can be undertaken in different scenarios of LMICs.
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Aveling, Harry. "TWEET!! PERSIDANGAN BURUNG SINGAPURA." Paradigma, Jurnal Kajian Budaya 8, no. 2 (2018): 125. http://dx.doi.org/10.17510/paradigma.v8i2.236.
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<p>Religions have become the main topics in the novels by a prolific Siangporean author, Isa Kamari (born in 1960). His understanding and interpretation of religions have begun to develop with the writing of his first novel <em>Satu Bumi</em> (One Earth) in 1998. His latest novel, Tweet (2016) was influenced by an allegorical and mystical work, <em>Persidangan Burung</em> (Bird Conference) (c.1177). Two main narratives, one in the form of a physical nature between a grandfather and his grandson in a bird garden in Singapore and the other in the form of a spiritual nature concerning spiritual birds, ran parallel and converged at a number of important crossroads. These narratives also offered an understanding and appreciation of spirituality that could change and form life on earth in positive and integrated manners that eventually led to goodness rather than to escape from it.</p>
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Oskarsson, Gunilla Nyberg. "The Pentecostal Church in Burundi and Political Development during the 1960s." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 15, no. 1 (2016): 70–96. http://dx.doi.org/10.1558/ptcs.v15i1.24171.
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Rwantabagu, Herménégilde. "Moral education in a post‐conflict context: the case of Burundi." Journal of Moral Education 39, no. 3 (2010): 345–52. http://dx.doi.org/10.1080/03057240.2010.497614.
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Chrétien, Jean-Pierre. "Le Burundi n’est pas un nouveau Rwanda." Esprit Janvir, no. 1 (2016): 21. http://dx.doi.org/10.3917/espri.1601.0021.
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van 'T Spijker, Gerard. "Le Mouvement pentecôtiste. Une communauté alternative au sud du Burundi, 1935-1960." Exchange 36, no. 2 (2007): 215–16. http://dx.doi.org/10.1163/157254307x17615.
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Harushimana, Immaculée. "Religion and patriarchy hurt my libido; mother saved it: The confession of a Burundian woman." Agenda 28, no. 1 (2014): 85–91. http://dx.doi.org/10.1080/10130950.2014.883197.
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Westerlund, David. "Nyberg Oskarsson, Gunilla, Le mouvement pentecôtiste—une communauté alternative au sud du Burundi, 1935-1960." Journal of Religion in Africa 37, no. 4 (2007): 527–28. http://dx.doi.org/10.1163/157006607x240183.
Full textDissertations / Theses on the topic "Burundi – Religion"
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Nyabenda, Michel. "L'image "Église-Famille de Dieu" pour l'église du Burundi : étude historique et théologique." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0026/NQ36788.pdf.
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Nyberg, Oskarsson Gunilla. "Le mouvement pentecôtiste - une communauté alternative au sud du Burundi 1935-1960." Doctoral thesis, Uppsala universitet, Missionsvetenskap, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4277.
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This thesis is a contribution to a hitherto neglected area of research: The African Pentecostal Churches, that do not belong to those called African Indigenous Churches (AICs). It is a case study from the perspective of southern Burundi, the periphery of the ancient kingdom. The Pentecostal Movement in Burundi was born in the encounter between Swedish Pentecostal missionaries and the population in the southern part of the country. This study highlights what happened in that encounter. The thesis consists of six parts. The first is a survey of the Pentecostal Movement in Sweden. The diachronic structure of parts two to five focuses on the development within the Burundian Pentecostal Churches and their relationship to the Burundian society 1935-1960. In the sixth part the diachronic approach is augmented by structural analyses, showing how aspects in the Pentecostal Movement developed. The Pentecostal missionaries accepted in part the traditional world view, the belief in a spiritual world and non-rational explanations to misfortunes in life. They encouraged the Burundians to do spiritual experiences, and especially the baptism in the Holy Ghost. The Burundian evangelists and church elders played a decisive role. It was their task to reformulate the Pentecostal message in Kirundi, which was not spoken by the missionaries. They moulded the message into a Burundian Pentecostal message, at the same time respecting the teaching of the early missionaries. They succeeded in doing that so well that the Pentecostal Movement became a popular movement, in certain places the dominating Christian denomination, in spite of the parallel work done by the Catholic Church, encouraged and supported by the Belgian state. This thesis builds on material taken mainly from unpublished sources from archives in Burundi, Sweden, Rome, Great Britain and Denmark. These are supplemented by interviews, most of them made by the author.
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Kamugisha, Yvonne. "L’influence américaine et la fonction du religieux dans les mécanismes de réconciliation et de prévention contre le génocide : quel modèle de réconciliation pour le cas du Burundi ?" Thesis, Bordeaux 3, 2019. http://www.theses.fr/2019BOR30021.
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Tandis que le Burundi entame une phase clé dans la réconciliation nationale, l’immense travail de la mémoire collective initié par la signature des Accords de Paix d’Arusha en août 2000 offre une opportunité à la pénétration américaine de s’affirmer dans la Consolidation de la Paix dans la sous Région. L'erreur serait de voir l’investissement américain dans la Communauté de l'Afrique de l'Est comme un phénomène récent. Or, depuis l'ère postcoloniale jusqu'à la phase actuelle de la mise en place des mécanismes de réconciliation et prévention contre le génocide, la présence américaine en matière de politique africaine remonte bien plus loin ainsi que le prouve son entreprise missionnaire en Afrique. Beaucoup de travaux ont traité de la question des relations géopolitiques entre colonisateurs et colonisés en Afrique sub-saharienne. Cependant, peu d'études ont relevé l’importance ou l’ancienneté des rapports religieux et de leur influence dans les affaires politiques et sociales dans les pays de l'Afrique de l'Est tels que le Burundi ou le Rwanda. Expliquer la Politique Etrangère américaine en la rattachant à son investissement religieux dans la sous Région permet d'éviter une simplification erronée des intérêts américains. Notre étude du rôle des missions américaines et de leurs rapports complexes avec les missions chrétiennes des anciennes puissances coloniales nous permet de saisir sous un regard neuf les dynamiques politiques des Etats-Unis dans la région des Grands Lacs en Afrique de l’Est. L’enjeu du projet de la Commission Verite et Réconciliation au Burundi offre un espace politique et religieux unique pour une étude à la rencontre de ces différents acteurs religieux. L’instrumentalisation de la justice transitionnelle au Burundi souligne non seulement l’affrontement des processus de justice et de pardon en période post-conflit mais elle relève la difficile négociation des mémoires plurielles sous fond d’intérêts géopolitiques<br>As Burundi begins a key phase in national reconciliation, the vast work of collective memory initiated by the Arusha Peace Accords in August 2000 offers an opportunity to the US to penetrate and strategically position them in the Great Lakes’ Region Peacebuilding. A mistake would be to see such U.S. involvement in the East Africa Community as a recent phenomenon. Since the postcolonial era until the current phase of reconciliation mechanisms and genocide prevention, the American visibility in African politics goes back in time as its missionary activities prove it. Many studies explored the question on geopolitical relations between former colonial countries and colonial powers in sub-Sahara Africa. Yet, few pointed out the relevance or the deep religious relationships and their influence in sociopolitical events in East African countries such as Burundi or Rwanda. To explain the U.S. Foreign Policy linking it to its religious investment in the Great Lake prevents a misleading simplification of U.S. interests. Our study of the role of American missions and their complex relations with Christian missions of former colonial powers offers us a new look at the U.S. political dynamics in the Great Lakes’ Region in East Africa. The challenge of the Truth and Reconciliation Commission provides a unique political and religious space for a study of these different religious actors. The use of the transitional justice in Burundi underlines not only the confrontation of processes of justice and forgiveness in post-conflict periods, but it underlines the difficult negotiation of collective memories along with geopolitical interests
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Harimenshi, Privat-Biber. "The Evangelical Church of Central Africa facing socio-ethnic problems: missiological perspectives from the Republic of Burundi." Diss., 2011. http://hdl.handle.net/10500/4771.
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Since independence, Burundi has lost over a million of its inhabitants to ethnic conflict. Political collaboration is divided along ethnic lines and this has destroyed the ethnic solidarity and good social relationships that characterized the pre-colonial period.
Ideally, the mission of the Evangelical Church of Central Africa (ECCA) when faced with Burundi’s tragic and successive socio-ethnic wars should have been to promote peace, social justice, ethnic cohabitation, national reconciliation, respect for human rights, national reconstruction and to denounce all harm and discrimination against the human being.
The ECCA has a sacred mission to announce the gospel to all humanity and to assist the people towards the positive socio-economic and political transformation of Burundi.
This study will be of help to missiological scholars and to the church so that it may better carry out its prophetic mission according to God’s vision and with the purpose of positively transforming Burundian society.<br>Christian Spritituality, Church History and Missiology<br>M. Th. (Missiology)
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Ndabiseruye, Alphonse [Verfasser]. "Burundische und biblische Sprichwörter über den Frieden : ihr Beitrag und ihre Verwendung im Religionsunterricht in Burundi / vorgelegt von Alphonse Ndabiseruye." 2002. http://d-nb.info/964881713/34.
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Atfield, Tom. "Reading The Brothers Karamazov in Burundi." Thesis, 2005. http://hdl.handle.net/10756/285097.
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In 1999, aged eighteen, I read 'The Brothers Karamazov' by Dostoevsky. I read this novel in Burundi, where I witnessed the suffering of others. The country's basic problem was civil war, which is best described in this terse note: "Rwanda, the sequel. Same story, different location. Nobody cares." The well-publicised problems in Rwanda in 1994 didn't end, they went next-door. The only thing separating the problems of those two countries was the most heavily landmined stretch of road on the planet. It was on this road, which was littered with the remains of vehicles and people, that I experienced the immediacy of 'the problem of evil'.I had hoped that the book I held in my hands on those lifetime-long hours on the road would resonate with my experience. Ivan Karamazov's accusation of the God who creates a world of atrocities seemed fuelled by an unflinching look at senseless, disteleological suffering. I had hoped that Ivan, with his face turned against God, could countenance the horror I saw. Karamazov's stance has been seen as the antithesis of theodicy, which is the attempt to reconcile faith in God with the existence of evil. This antithesis seems to overcome the distance between the experience of real suffering and the account of that suffering given by academic theodicy. Ultimately, however, that distance remains. Dostoevsky's protagonist in his railing against God connects no more with the victims in this world than a writer of theodicy does with her defence of God.
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Nkurunziza, Corneille. "Responding to the HIV and AIDS epidemic in the context of unjust social structures : a challenge to the Burundian pentecostal churches' theology of mission." Thesis, 2010. http://hdl.handle.net/10413/2881.
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That the HIV and AIDS epidemic is fuelled by structural injustices is not a new discovery. Several studies reveal the link between the HIV transmission and the spread of the epidemic and the structural inequalities created by human beings themselves in terms of economic and political structures sustained by the patriarchal socio-cultural and religious beliefs systems. In most African rural contexts, faith communities have the potential to alter the course of the epidemic given their moral authority in community and their direct connection with people. However, they are seldom theologically equipped to address the structural inequalities that fuel the spread of HIV and AIDS.
This study critically analyses the specific factors driving the HIV and AIDS epidemic in Burundian context and the challenge that they pose to the Burundian Pentecostal churches‘ theology of mission. The study argues that Burundian Pentecostal churches are not responding the epidemic as they should because their responses are informed by a theological framework of mission that was elaborated in the early years of the 20th century and which was responding to theological and social questions quite different to the questions raised by the current HIV context.
To overcome this theological irrelevancy that has led to a failure to respond to the political, socio-economic, and cultural factors that fuel the spread of HIV infection, the study suggests that there is a need to adopt a theological framework rooted in a holistic understanding of the mission of the church in the world as defined by the concept of missio Dei. The practical implication of this theological framework is that it challenges faith communities in general and Burundian Pentecostals in particular to become transforming agents not only interested in right relationships between God and humans but also committed to the transformation of political, economic, socio-cultural and religious structures that sustain unequal relationships between humans and between humanity and the rest of creation.<br>Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.
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Bahizi, Thierry. "The response of the Anglican Diocese of Bujumbura to the challenge of urbanization in Burundi." Thesis, 2016. http://hdl.handle.net/10500/22022.
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The study explores the response of the Anglican diocese of Bujumbura to the challenge of urbanization, especially in the area of urban poverty. The introductory Chapter provides the framework within which the study will be conducted. It also includes a literature review, which is devoted to urban poverty showing how it could be addressed. In Chapter 2, the study analyses the context of urbanization in Burundi, particularly in the Bujumbura municipality, where urban poverty is reported to be high. It then highlights the Church’s missionary calling when it comes to the challenges of urbanization. Chapter 3 reports the findings of interviews and focus groups conducted with members of the nine Anglican parishes serving the Bujumbura residents. These findings are interpreted in Chapter 4 through the lens of the praxis cycle. Chapter 5 provides an effective model in the context of urban poverty.
The study explored through the reasons behind urban poverty and proposes effective solutions to it. It aims at sensitizing the Church to be concerned about urban ministry and suggests an efficient model for eradicating poverty and bringing about a transformed community to be enjoyed by all the residents. This model will inspire both the Anglican Church, the other denominations, the faith-based organisations and whoever strives to serve urban residents.<br>Christian Spirituality, Church History and Missiology<br>D. Th. (Missiology-with specialisation in Urban Ministry)
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Ntibagirirwa, Symphorien. "A Christian ethical approach to economic globalization : an alternative to Samir Amin's humanism and Hans Küng's global ethic and its implications in the Burundian context." Thesis, 2001. http://hdl.handle.net/10413/3039.
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Economic globalization is a relatively recent phenomenon which has become familiar nowadays both in theory and practice. By definition, economic globalization is a transnational phenomenon characteristic of the post-industrial era and whose driving forces are respectively the recent technological innovations (as its engine), media of communication (information technology) as its facilitator, and political liberalism as its underlying political ideology, particularly after the collapse of doctrinaire socialism and the disintegration of the Soviet Union and its satellites. The phenomenon of economic globalization is ambiguous. It is a symbol of promise for some, yet a symbol of threat and alienation for others. It has both positive and negative effects. In effect, we can appreciate the dividends of economic globalization as they are evident in the growth of international trade, a tendency to universalize liberal democracy as a result of the failure of socialism and its command economy, an apparent international solidarity, economic prosperity as well as the triumph of the market economy. On the negative side, we cannot be blind to the obvious growing marginalization of the poor countries and the poor within countries, the demise of the nation-state coupled with social and political instability, inequality and social injustices between and within countries, ecological degradation and moral decadence due to blind interests in the market and maximization of profit. However, the negative effects seem to weigh more than the positive ones. This raises the question of how to respond to economic globalization. Two responses are analysed and critiqued in this dissertation. The first response, that of Samir Amin, comes from a Neo-Marxist perspective. Amin suggests a reversal of economic globalization altogether. This reversal consists in the reconsideration of the international socialism whereby each state should be allowed to negotiate the terms of interdependence with other states (poly-centrism). The second response is that of Hans Kung, who suggests a global ethic that could give economic globalization a human face. This economy with a human face is an "Aristotelian mean" economy; a kind of economy which is between the welfare state and neo-capitalism. The content of this global ethic supposed to underlie this economy is a set of values drawn from most of the religious traditions of the world. My contention is that neither Amin's international socialism nor Kung's global ethic constitute a satisfactory challenge to the power of the market and profit that are the main motive of economic globalization. Amin's international socialism is unrealistic and unreliable, particularly in this time when Marxist socialism has failed economically and has shown itself unpopular and unhelpful in practice. Kung's idea of global ethic is a powerful suggestion. Nevertheless it lacks a conceptual foundation which would redeem it from the risk of being a mere ethical contract. This conceptual framework should be an alternative to that of the Smithian homo oeconomicus that informs today's economy. The present economic order evolves around the neoclassical narrow understanding of the human being as homo oeconomicus. Thus, if we are to provide an ethic for the phenomenon of economic globalization, we have to build it on a concept that goes beyond the economic man. Such a concept should be an answer to the following double question: What/who are we, and how should we live given what/who we are? The concept that seems to best answer these questions is the concept of imago Dei as relational, central to the Judeo-Christian anthropology. The social, political and ecological implications of imago Dei as relational should help us to reconstruct the human community as the context of moral values, empower the state as the natural society that can work in partnership with the Church as the family of God, and finally consider those values that can help us to consider the enviromnent as something that is not at the disposal of human domination and overexploitation. The ethic of imago Dei as reIational is applied to the Burundian context as its testing ground. With the ethic of imago Dei as relational, the growth of the international trade should benefit the poor instead of marginalizing them, political liberalism would not lead to disorder which the profit seekers exploit to the detriment of the state, solidarity would imply equality and social justice as well as environmental care, and moral values would recover their priority over market judgment in which everything is referred to in terms of commodity. The implications of such an ordering are the following: the humanization of foreign aid and humanitarian service, the orientation of economic investment towards human promotion and not only for profit, a shift from self-enrichment minded political leadership to a leadership open to socio-economic empowerment of the poor as well as environmental care.<br>Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.
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Mbazumutima, Théodore. "The role of the Anglican Church in ministry to Burundian refugees in Tanzania with particular reference to the notions of hope and homeland." Diss., 2007. http://hdl.handle.net/10500/2334.
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One of the consequences of the ethnic hatred between Hutu and Tutsi in Burundi is that around 10% of Burundians were forced to flee to Tanzania for their safety. Three decades after the creation of Ulyankulu Settlement through the joint efforts of the Tanzanian government, the United Nations High Commission for Refugees (UNHCR), and the Tanganyika Christian Refugee Service (TCRS) it is assumed that these refugees are fully assimilated and feel at home. However, this dissertation argues that they do not feel at home and consequently long to return to their homeland. This study is an attempt to understand the experience of refugees in Ulyankulu Settlement and the contribution of this experience towards their craving for their homeland. It also explores the role played by Anglican Church in shaping these refugees' experience. Finally the study proposes ways of improving the church's ministry among these refugees.<br>Christian Spirituality, Church History and Missiology<br>M.Th. (Missiology)
Books on the topic "Burundi – Religion"
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Barancira, Sylvestre. Possession par les esprits: Baganza et rituel thérapeutique du kubandwa au Burundi. [s.n., 1990.
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Kameya, Andrea. Perspectives de pastorale urbaine et spécialisée au Burundi et apport du mouvement Xaveri. Pontificia Università lateranense, 1986.
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Dust in the eyes: Assessment of the development impact of projects of the churches in Burundi (28th March-9th April, 1991) : report. All Africa Conference of Churches, Research and Development Consultancy Service, 1991.
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Bigangara, Jean-Baptiste. Mariage chrétien et mariage traditionnel burundais: Divergences, convergences et perspectives d'intégration. Presses Lavigerie, 1989.
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La vérité et l'amour: Un défi moral pour la réconciliation d'un peuple divisé : le cas du Burundi. Presses Lavigerie, 2008.
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Reyntjens, Filip. Political Chronicles of the African Great Lakes Region 2019 = Chroniques Politiques de L'Afrique des grands Lacs 2019. ASP editions - Academic and Scientific Publishers, 2020.
Find full textBook chapters on the topic "Burundi – Religion"
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Trauth, Jonathan, and Karleah Harris. "Programs and Non-Conventional Educational Projects Focused on Migrants and Refugees." In Advances in Religious and Cultural Studies. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7283-2.ch007.
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The purpose of this chapter is to provide insights into asylum refugees and the challenges they face. The interventions used with asylum refugees who experience post-traumatic stress disorder (PTSD) are explained. This chapter uses theory-based evaluation (TBE) to explore the efficacy of refugee resettlement used by clergy, staff, and volunteers. Additionally, this chapter highlighted Catholic charities, acculturation, acculturation stress with refugees, and explained the Burundi refugee population in Cincinnati, United States. Refugees have been displaced and experience stress in society. Therefore, having a clear understanding of who refugees are is important, especially when assisting them with the resettlement process.