Relevant bibliographies by topics / Christianity and culture Christianity Igbo (African people)

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Academic literature on the topic 'Christianity and culture Christianity Igbo (African people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Christianity and culture Christianity Igbo (African people)"

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Masoga, M. A., and A. Nicolaides. "Christianity and Indigenisation in Africa." European Journal of Theology and Philosophy 1, no. 4 (August 8, 2021): 18–30. http://dx.doi.org/10.24018/theology.2021.1.4.33.

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In a quest for greater coherence between parochial identities, culture and Christianity, there exists an African consciousness which seeks to indigenise and decolonise Christianity. Africans are profoundly religious people who view their faith as part of their way of life, as strengthening their cultures and providing a moral compass for daily living. In efforts to transform society, the Christian religion has played a significant role in the path to African development. Christianity in Africa dates to the very inception of the church. Africans consequently played a crucial role in establishing the doctrines and theology of the early church. While African Traditional religion (ATR) is paramount, it is the purpose of this article to suggest that the Christian faith has and continuous to play a significant role on the African continent in its development. While there are many indigenous African beliefs, these have been to a large extent supported by Christianity in a quest to systematize novel knowledge and promote peace and tolerance across the continent. Many Africans have sought facets of Christianity that are similar to their religious and personal practices and continue to do so. Thus, while there exist numerous similarities and also differences between Christianity and ATR, it is imperative to preserve old-style regional distinctiveness and Christianity as the unifying rudiments in nation building endeavours and in efforts to spread the gospel of Jesus Christ. Africans can and should come to comprehend the Triune Godhead as being consistent with their own spiritual consciousness and existential veracities. Indigenization of Christianity requires enculturation and essentially an understanding that it is indeed ecumenical and also embraces diversity and fundamentally requires viewing Holy Scriptures and the truths they propound as being applicable to any context and cultural milieu across the ages. Christians after all espouse a faith in the Ekklesia or body of Christ for all its people who are the Laos of God.
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BERSSELAAR, DMITRI VAN DEN. "RELIGIáƒO COMO PATRIMá”NIO NA NIGÉRIA: Cristãos Igbos e Religião Tradicional africana." Outros Tempos: Pesquisa em Foco - História 15, no. 25 (June 28, 2018): 51–72. http://dx.doi.org/10.18817/ot.v15i25.635.

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Partindo de uma perspectiva histórica, considerando a chegada dos primeiros missionários anglicanos, em meados do século XIX, entre os Igbos, na Nigéria, abordarei o impacto do cristianismo (incluindo missionários e convertidos) sobre o debate local acerca da identidade Igbo. Argumentarei que a cultura Igbo tradicional e não cristã foi definida por e em resposta aos debates da missão cristã sobre a conversão e o comportamento dos cristãos Igbos. Depois disso, vou relatar como a identidade Igbo veio a coincidir com o cristianismo e como isso resultou em uma apreciação renovada da religião "tradicional" local como herança e não como "paganismo". Além da literatura mencionada na bibliografia, esta interpretação é baseada em entrevistas que realizei na Nigéria, jornais nigerianos locais, revistas missionárias e correspondência original dos missionários da Church Missionary Society (CMS).Palavras-chave: Religião. Patrimônio. NigériaRELIGION AS HERITAGE IN NIGERIA: Igbo Christians and African traditional religion Abstract: Starting from a historical perspective, considering the arrival of the first Anglican missionaries in the mid-nineteenth century among the Igbo in Nigeria, I will address the impact of mission Christianity (including missionaries, converts, and prospective converts) upon the local debate about Igbo identity. I will argue that traditional, non-Christian Igbo culture was defined by, and in response to, the mission Christianity”™s debates on conversion and the preferred behavior of Igbo Christians. Finally, I will relate how Igbo identity came to coincide with Christianity and how this resulted in a renewed appreciation of local, ”˜traditional”™ religion as heritage rather than as ”˜paganism”™. Apart from the literature mentioned in the bibliography, this interpretation is based on interviews I held in Nigeria, local Nigerian newspapers, missionary journals, and original correspondence from the missionaries of the Church Missionary Society (CMS).Keywords: Religion. Heritage. Nigeria. RELIGIÓN COMO HERENCIA EN NIGERIA: Cristianos Igbos y Religión Tradicional africanaResumen: A partir de una perspectiva histórica, considerando la llegada de los primeros misioneros anglicanos, a mediados del siglo XIX, entre los Igbos, en Nigeria, enfocaré el impacto del cristianismo (incluyendo misioneros y convertidos) sobre el debate local acerca de la identidad Igbo. Argumentaré que la cultura Igbo tradicional y no cristiana fue definida por y en respuesta a los debates de la misión cristiana sobre la conversión y el comportamiento de los cristianos Igbos. Después de eso, voy a relatar cómo la identidad Igbo vino a coincidir con el cristianismo y cómo resultó en una apreciación renovada de la religión "tradicional" local como herencia y no como "paganismo". Además de la literatura mencionada en la bibliografá­a, esta interpretación se basa en entrevistas que realicé en Nigeria, periódicos nigerianos locales, revistas misioneras y correspondencia original de los misioneros de la Church Missionary Society (CMS). Palabras clave: Religión. Herencia. Nigeria.
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Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (March 29, 2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.

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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting to break free of the oppressive biblical traditions and bringing about changes regarding the status of women in their churches. In some cases women are now being given more active roles in the churches, but on the other hand are still bound at home by an oppressive traditional Shona patriarchal culture and customs. Through a hybrid qualitative research design combining phenomenology and case study, what we are referring to as phenomenological case study, we argue that Christianity is a stimulus to change, an impetus to revolution, and a grounding for dignity and justice that supports and fosters gender equity efforts.
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Rüther, Kirsten. "'Sekukuni, Listen!, Banna!, and to The Children of Frederick the Great and Our Kaiser Wilhelm': Documents in The Social and Religious History Of The Transvaal, 1860-1890." Journal of Religion in Africa 34, no. 3 (2004): 207–34. http://dx.doi.org/10.1163/1570066041725439.

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AbstractEncountering colonialism and Christianity, African people became intertwined with the development of a documentary culture in the Northern Transvaal. In the second half of the nineteenth century Africans, missionaries and settlers produced and read Bibles, codes of law, newspaper articles, translations of religious texts and church declarations. As a result of multifaceted social interaction, African people's attitudes were never an exclusively African business. The article shows how certain peoples cherished the technical skills of reading and writing, while others defined literacy as a subordinate instrument employable only for the attainment of religious goals. It argues that especially missionaries' and Africans' attitudes towards documents changed as a response to the broader economic and social transformations in the area. It also points out how the new Christian elite tried to use literacy as a window to the European reading public and how they produced documents of their own in which they ixed important parameters of African Christianity.
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Lippy, Charles H. "Chastized by Scorpions: Christianity and Culture in Colonial South Carolina, 1669–1740." Church History 79, no. 2 (May 18, 2010): 253–70. http://dx.doi.org/10.1017/s000964071000003x.

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Early in 1740, actor-turned-revivalist George Whitefield journeyed to Savannah after a preaching tour that had taken him to Philadelphia and New York before heading south to Charleston, where he arrived in January that year. At the time, Charleston was experiencing communal angst. A few months before, in September 1739, an uprising occurred in this colony where African slaves were a majority—perhaps even two-thirds of the population. Around two dozen whites lost their lives, and several plantations were burned. Popular belief held that a Catholic priest inspired the revolt since apparently many involved in the uprising were Catholic Kongo people who hoped to escape to St. Augustine where Spanish Catholic authorities had promised them freedom. The assault came on a Sunday early in September. Later that month new colonial legislation that required white men to be armed at all times—even while attending Sunday worship—would become law. Whites assumed that the timing was intended to assure that the revolt occurred before that provision took effect, since most did not ordinarily carry firearms to church on Sunday.
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Hosseini, Maryam, and Hossein Pirnajmuddin. "Historiography in “Beginnings: Malcolm” by Amiri Baraka." International Letters of Social and Humanistic Sciences 40 (September 2014): 22–28. http://dx.doi.org/10.18052/www.scipress.com/ilshs.40.22.

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This article discusses Aimiri Baraka‘s concern with the history of black people in his poem ―Beginnings: Malcolm‖. The writers try to shed some light on the way Baraka‘s historiography challenges the white supremecist discourses through a rewriting of the African American past that blurs the boundaries of myth and history, fact and fiction, in a postmodern manner. It is argued that through the use of the central African myth of Esu/Elegba and drawing on traditions of Christianity and Western literature/culture, Baraka‘s poem offers an uncanny insight into the past.
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Ayonrinde, Oyedeji, Oye Gureje, and Rahmaan Lawal. "Psychiatric research in Nigeria: Bridging tradition and modernisation." British Journal of Psychiatry 184, no. 6 (June 2004): 536–38. http://dx.doi.org/10.1192/bjp.184.6.536.

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Nigeria is a large West African country, more than 900 000 km2 in area–nearly four times the size of the UK. Despite having a population of about 117 million people, 42% of whom live in cities, Nigeria has about half the population density of the UK. About a sixth of all Africans are Nigerian. The country has a diverse ethnic mix, with over 200 spoken languages, of which three (Yoruba, Hausa and Ibo) are spoken by about 60% of the population. The official language of government and educational instruction is English. There is a federal system of government and 36 states. Religious practice has a major role in Nigeria's culture; of the two main religions, Islam predominates in the northern part of the country and Christianity in the south. A large proportion of the population still embraces traditional religions exclusively, or interwoven with either Islam or Christianity.
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Meyer, Birgit. "CHRISTIANITY AND THE EWE NATION: GERMAN PIETIST MISSIONARIES, EWE CONVERTS AND THE POLITICS OF CULTURE." Journal of Religion in Africa 32, no. 2 (2002): 167–99. http://dx.doi.org/10.1163/157006602320292906.

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AbstractFocusing on the mid-nineteenth-century encounters between missionaries from the Norddeutsche Missionsgesellschaft (NMG) and the Ewe, this essay shows that the NMG employed a romanticist, Herderian notion of culture and nationhood to establish order and impose power, and sought to prevent Ewe converts from adopting Western influences in their own way. Through an analysis of the NMG's attitude to language and the nation, its linguistic and ethnographic studies, which were devoted to turning 'scattered Ewe tribes' into one 'people', and the education of Ewe mission workers in Westheim (Germany), it is argued that, rather than denying African converts their 'own culture', attempts were made to lock them up in it. Missionary cultural politics, the essay argues, thrived on a paradoxical coexistence of appeals made to both the new notion of the nation as a marker of 'civilisation' and an 'authentic' state of being. Thus, the NMG used the notion of the nation as a means to exert power, to assert the superiority of the West and to control converts' exposure to foreign ideas.
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Booker, Vaughn. "“An Authentic Record of My Race”: Exploring the Popular Narratives of African American Religion in the Music of Duke Ellington." Religion and American Culture: A Journal of Interpretation 25, no. 1 (2015): 1–36. http://dx.doi.org/10.1525/rac.2015.25.1.1.

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AbstractEdward Kennedy “Duke” Ellington (1899–1974) emerged within the jazz profession as a prominent exponent of Harlem Renaissance racial uplift ideals about incorporating African American culture into artistic production. Formed in the early twentieth century's middle-class black Protestant culture but not a churchgoer in adulthood, Ellington conveyed a nostalgic appreciation of African American Christianity whenever hewrote music to chronicle African American history. This prominent jazz musician's religious nostalgia resulted in compositions that conveyed to a broader American audience a portrait of African American religiosity that was constantly “classical” and static—not quite primitive, but never appreciated as a modern aspect of black culture.This article examines several Ellington compositions from the late 1920s through the 1960s that exemplify his deployment of popular representations of African American religious belief and practice. Through the short filmBlack and Tanin the 1920s, the satirical popular song “Is That Religion?” in the 1930s, the long-form symphonic movementBlack, Brown and Beigein the 1940s, the lyricism of “Come Sunday” in the 1950s, and the dramatic prose of “My People” in the 1960s, Ellington attempted to capture a portrait of black religious practice without recognition of contemporaneous developments in black Protestant Christianity in the twentieth century's middle decades. Although existing Ellington scholarship has covered his “Sacred Concerts” in the 1960s and 1970s, this article engages themes and representations in Ellington's work prefiguring the religious jazz that became popular with white liberal Protestants in America and Europe. This discussion of religious narratives in Ellington's compositions affords an opportunity to reflect upon the (un)intended consequences of progressive, sympathetic cultural production, particularly on the part of prominent African American historical figures in their time. Moreover, this article attempts to locate the jazz profession as a critical site for the examination of racial and religious representation in African American religious history.
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Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.

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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.
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Dissertations / Theses on the topic "Christianity and culture Christianity Igbo (African people)"

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Pruitt, Richard A. "The incultuartion of the Christian Gospel theory and theology with special reference to the Igbo of southeastern Nigeria /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/5061.

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Thesis (M.A.)--University of Missouri-Columbia, 2007.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on month day year) Includes bibliographical references.
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Asomugha, Catherine. "Constructing an Igbo theology of the Eucharist toward a covenanted kinship /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Knispel, Martin. "Die Begegnung von Christentum und Tradition in Ghana am Beispiel der Presbyterianischen Kirche und der Volksgruppe der Akan /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Balikyogerako, Ssonko P. "Inculturating Ganda Christian faith." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p033-0785.

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Babalola, S. A. "Theological analysis of culturalized worship ceremonies among Yoruba Christians in selected U.S. cities indigenization versus syncretization /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Ndou, Muthuphei Rufus. "The gospel and Venda culture an analysis of factors which hindered or facilitated the acceptance of Christianity by the Vhavenda /." Access to E-Thesis, 2007. http://upetd.up.ac.za/thesis/available/etd-01182007-150847/.

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Lee, Neung Sung. "Contextualization of the message, the messenger, and the church in the Tagale [sic] rural society a culturally sensitive approach /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Ssenyondo, John B. "Ganda customary marriage and Christian marriage a search for a relationship /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Sawatzky, Gordon P. "African leadership formation networks in the Azande context." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Niang, Aliou Cissé. "Faith and freedom in Galatia a Senegalese Diola sociopostcolonial hermeneutics /." Fort Worth, Tex. : Texas Christian University, 2007. http://etd.tcu.edu/etdfiles/available/etd-02012008-150123/unrestricted/Niang.pdf.

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Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2007.
Title from dissertation title page (viewed Feb. 4, 2008). Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical interpretation." Includes bibliographical references.
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Books on the topic "Christianity and culture Christianity Igbo (African people)"

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Ogbajie, Chukwu. The impact of Christianity on the Igbo religion and culture. Umuahia, Abia State Nigeria: Ark Publishers, 1995.

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Theology and aspects of Igbo culture. [Onitsha, Nigeria]: Spiritan Publications, 1997.

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Christianity and the Igbo rites of passage: The prospects of inculturation. Frankfurt am Main: P. Lang, 1992.

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A quest for moral conscience in Igbo culture. Enugu: Kingsley's, 2006.

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Ejiofor, Onuorah Paulinus. A quest for moral conscience in Igbo culture. Enugu: Kingsley's, 2006.

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Mbefo, Luke Nnamdi. The true African: Impulses for self-affirmation. Onitsha, Nigeria: Spiritan Publications, 2001.

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Dike, E. E. Christian marriage and family in Igboland: A study of the conflict between Igbo-culture and Christianity. Münster: Verlagshaus Monsenstein und Vannerdat, 2001.

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Adibe, Gregory E. M. The crisis of faith and morality of the Igbo Christians of Nigeria. [Onitsha, Nigeria: G. Adibe], 1992.

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Onunwa, Udobata. Studies in African religion and culture: A methodological survey. Oruowulu-Obosi, Anambra State, Nigeria: Pacific Publishers, in association with Pacific Correspondence College & Press Ltd., 2005.

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Ikechukwu, Eze. Being a Christian in Igbo Land: Facts, fictions and challenges : a pastoral theological investigation into the challenges in practising the Christian faith within the Igbo cultural context. Berlin: Logos Verlag Berlin GmbH, 2013.

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Book chapters on the topic "Christianity and culture Christianity Igbo (African people)"

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Akpanika, Ekpenyong Nyong. "Religious and Cultural Conflicts." In Handbook of Research on the Impact of Culture in Conflict Prevention and Peacebuilding, 249–66. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2574-6.ch015.

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Culture and religion are two important parts of human life that are highly emotional. People do everything to protect, defend, and keep their cultural and religious heritage no matter how primitive others may think it is. Failure to recognize the religious and cultural worldview of a people in the evangelization of such society often leads to a conflict of allegiance. This study is a critical appraisal of the Scottish missionary activities among the Efik people of Old Calabar, Nigeria. The effect of neglecting these cultural elements that would have acted as a bridge to the full acceptance of Christianity among the people was neglected. This rigid attitude was challenged by the emergence of some Independent African Churches that came as a substitute for the mission churches. The need for a new perspective on the interaction of culture and religion is therefore required if the world is to survive the current global religious conflicts.
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Kane, Ross. "Ancestors and Sacrifice." In Syncretism and Christian Tradition, 209–46. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197532195.003.0007.

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This chapter takes the arguments built over the last two chapters and applies them to two contemporary syncretisms in African Christianity. It argues in favor of Christian ancestor reverencing as a practice that enhances understandings of the divine Logos at work in all human cultures, long before people in a culture consider themselves Christian. It then argues that a Dinka bovine sacrifice ritual, described based on the author’s ethnographic work, enhances understandings of Christian atonement insofar as it challenges individualized and transactional views of sacrifice. It also discusses considerations that inform theological judgments about which syncretisms might be incorporated into Christian tradition and which might not. It does so by examining two syncretisms in Africa that ultimately prove too challenging to incorporate into Christianity—Afrikaner nationalism in the early twentieth century and the Friday Masowe apostolics’ rejection of the Bible.
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