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Relevant bibliographies by topics / Christianity and culture Christianity Sierra Leone

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Academic literature on the topic 'Christianity and culture Christianity Sierra Leone'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Christianity and culture Christianity Sierra Leone"

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Njoh, Ambe J., Erick O. Ananga, Julius Y. Anchang, Elizabeth MN Ayuk-Etang, and Fenda A. Akiwumi. "Africa’s Triple Heritage, Land Commodification and Women’s Access to Land: Lessons from Cameroon, Kenya and Sierra Leone." Journal of Asian and African Studies 52, no. 6 (2016): 760–79. http://dx.doi.org/10.1177/0021909615612121.

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Women have less access to land than men in Africa. Previous analyses have typically identified African indigenous culture as the problem’s exclusive source. With Cameroon, Kenya and Sierra Leone as empirical referents, an alternative explanation is advanced. Here, the problem is characterized as a product of Africa’s triple heritage, comprising three main cultures, viz., African indigenous tradition, European/Christianity and Arabia/Islam. The following is noted as a major impediment to women’s access to, and control of, land: the supplanting of previously collective land tenure systems based

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da Silva Horta, José. "Evidence for a Luso-African Identity in “Portuguese” Accounts on “Guinea of Cape Verde” (Sixteenth-Seventeenth Centuries)." History in Africa 27 (January 2000): 99–130. http://dx.doi.org/10.2307/3172109.

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Portugal and Western Africa have built a common history since the middle of the fifteenth century. In this century the Portuguese maritime expansion was a pioneer movement within the European expansion process. It established an uninterrupted connection between societies that had never met before. After a short period of Portuguese warlike activities (1436-48), the African resistance to enslavement, inter alia, forced a radical change of strategy. By 1460 the Portuguese had explored the western African coast as far as the present Sierra Leone, and had begun to establish with African societies

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VARA-DANNEN, THERESA C. "The Limits of White Memory: Slavery, Violence and the Amistad Incident." Journal of American Studies 49, no. 1 (2014): 19–54. http://dx.doi.org/10.1017/s0021875814001297.

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This article addresses the Amistad incident, and the evolving way this event was viewed by Connecticut journalists and residents; an examination of the language used in contemporary newspapers reveals why the Amistad story was largely forgotten in popular imagination in the United States until the 1980s, and completely forgotten in Sierra Leone, the homeland of the captives. The Amistad displayed the nation's most racist beliefs, along with its worst fears, in Connecticut newspaper accounts, accounting for the discomfort with which Southerners in particular regarded the case. The rebellious Af

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Mouser, Bruce. "Origins of Church Missionary Society Accommodation to Imperial Policy: The Sierra Leone Quagmire and the Closing of the Susu Mission, 1804-17." Journal of Religion in Africa 39, no. 4 (2009): 375–402. http://dx.doi.org/10.1163/002242009x12537559494278.

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AbstractA series of events in 1807 changed the mission of the early Church Missionary Society in Sierra Leone from one that was designed initially and solely to spread the Christian message in the interior of West Africa to one that included service to the Colony of Sierra Leone. Before 1807, the Society had identified the Susu language as the appointed language to be used in its conversion effort, and it intended to establish an exclusively Susu Mission—in Susu Country and independent of government attachment—that would prepare a vanguard of African catechists and missionaries to carry that m

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Stanley, Brian. "Andrew Finlay Walls (1928–2021)." International Bulletin of Mission Research 45, no. 4 (2021): 319–29. http://dx.doi.org/10.1177/23969393211043591.

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Andrew Walls, a pioneering historian of Christian missions, was the architect of the study of World Christianity. Trained as a patristic scholar, he went to Sierra Leone in 1957 to teach at Fourah Bay College. There and at the University of Nsukka in Nigeria (1962–66) he became a student of the growing churches of Africa. At the Universities of Aberdeen and Edinburgh (1966–97), he became a scholar of renown, establishing the Centre for the Study of Christianity in the Non-Western World, and supervising students who became leaders in church and academy. His legacy is preserved in institutions a

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Bailey, Mohamed. "Differential Fertility by Religious Group in Rural Sierra Leone." Journal of Biosocial Science 18, no. 1 (1986): 75–86. http://dx.doi.org/10.1017/s0021932000006519.

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SummaryThis study examines the influence of Islam and Christianity (Catholicism and Protestantism) on fertility in rural Sierra Leone. Analyses using number of children ever born and number of living children for currently married women of childbearing ages 15–49 as measures of fertility show that Muslim fertility is lower than either Catholic or Protestant fertility net of relevant demographic and socioeconomic variables.The interaction between wife's educational level and her religious affiliation was statistically significant for number of children ever born but not for number of living chi

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Fape, Michael O. "National Anglican Identity Formation: An African Perspective." Journal of Anglican Studies 6, no. 1 (2008): 17–30. http://dx.doi.org/10.1177/1740355308091383.

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ABSTRACTAfrica played a prominent role in the formation of earliest Christianity not least in the persons of Cyprian of Carthage and Augustine of Hippo. The Anglican heritage is considered through the experience of the Yoruba people in south-west Nigeria through whom christian faith came to the rest of Nigeria. The Anglicanism which came to the Yoruba was evangelical through the Church Missionary Society, though a key role was played by liberated slaves from Sierra Leone. Contexts in which the gospel is proclaimed and the way it is expressed may change, yet the contents of the gospel do not. A

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Kolapo, Femi J. "The 1858–1859 Gbebe Journal of CMS Missionary James Thomas." History in Africa 27 (January 2000): 159–92. http://dx.doi.org/10.2307/3172112.

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James Thomas, whose journal is transcribed and appended to this introduction, was a ‘native agent’ of the Church Missionary Society (CMS) at Gbebe and Lokoja at the confluence of the Niger-Benue rivers between 1858 and 1879. A liberated slave who had been converted to Christianity in Sierra Leone, he enlisted in the service of the CMS Niger Mission headed by Rev. Samuel A. Crowther. Thomas was kidnapped around 1832 from Ikudon in northeast Yoruba, near the Niger-Benue confluence. He lived in Sierra Leone for twenty-five years before returning as a missionary to his homeland.Gbebe was an import

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Mouser, Nancy Fox. "Peter Hartwig, 1804-1808: Sociological Perspectives in Marginality and Alienation." History in Africa 31 (2004): 263–302. http://dx.doi.org/10.1017/s0361541300003491.

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All social groups make rules and attempt, at some times and under some circumstances, to enforce them. Social rules define situations and the kinds of behavior appropriate to them, specifying some actions as “right” and forbidding others as “wrong.” When a rule is enforced, the person who is supposed to have broken it may be seen as a special kind of person, one who cannot be trusted to live by the rules agreed on by the group. He is regarded as an outsider.But the person who is thus labeled an outsider may have a different view of the matter. He may not accept the rule by which he is being ju

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Bangura, Joseph B. "The gospel in context: Hiebert’s critical contextualisation and charismatic movements in Sierra Leone." In die Skriflig/In Luce Verbi 50, no. 1 (2016). http://dx.doi.org/10.4102/ids.v50i1.2061.

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This article examines the process of contextualisation adopted by charismatic movements (CMs) in Sierra Leone. In it I use Hiebert’s model of critical contextualisation to evaluate the biblical depth and cultural sensitivity of the CMs’ contextualisation. Three ongoing cultural issues are especially highlighted as crucial and are used as the point of departure in the discussions: initiation ceremonies, polygamous marriage practices and ancestral rituals. The article concludes that, whilst the danger of syncretism is likely to occur where uncritical forms of contextualisation are employed, the

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Dissertations / Theses on the topic "Christianity and culture Christianity Sierra Leone"

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Vandi, Sheku Wango. "Christianity and culture in Sierra Leone : with special reference to the conflict between evangelical Protestant churches and traditional practices." Thesis, University of Wales Trinity Saint David, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683307.

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Currie, Grant Elizabeth. "The development of Krio Christianity in Sierra Leone, 1792-1861." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/27853.

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The roots of Krio Christianity are to be found in a particular period of Nova Scotian religious history. The Black Loyalists, freed slaves, who had fought for the British during the American War of Independence on the promise of land and freedom, found themselves placed in Nova Scotia after the war was over. They arrived in the wake of Henry Alline, the prophet heralding the Great Awakening in Nova Scotia, and encountered an evangelical movement that went beyond the boundaries of the accepted evangelical tradition in Britain. They became involved, some to leadership, in Baptist, Methodist and

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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. Success

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Conteh, Prince Sorie. "Fundamental concepts of Limba traditional religion and its effects on Limba Christianity and vice versa in Sierra Leone in the past three decades." Thesis, 2004. http://hdl.handle.net/10500/1418.

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This study is the product, chiefly, of fieldwork, undertaken in Sierra Leone, which sought to interview and experience contemporary Limba religio-cultural practices. Using a systematic approach, the goal was to provide a broader understanding of Limba religion, as well as to discover the effect of Limba religiosity, and the tenacity with which the Limba hold to their culture and religion, on the National Pentecostal Limba Church (NPLC) over the past three decades. The study begins with an introduction, which outlines its objectives and structure, the research methods, and its general outli

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Books on the topic "Christianity and culture Christianity Sierra Leone"

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Shyllon, Leslie E. T. Two centuries of Christianity in an African province of freedom, Sierra Leone: A case study of European influence and culture in church development. Print Sundries and Stationers, 2008.

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S, Anthony George, ed. Two centuries of Christianity in an African province of freedom, Sierra Leone: A case study of European influence and culture in church development. Print Sundries and Stationers, 2008.

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Dialectics of evangelization: A critical examination of Methodist evangelization of the Mende people in Sierra Leone. Legon Theological Studies Series, 2002.

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Kanneh, Sheku Joseph. Evangelization of the polygamous in Sierra Leone in the light of the local customary family life: A pastoral suggestion. Pontificia Universita' Lateranense, 1986.

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5

Stresser-Péan, Guy. Le soleil-dieu et le Christ: La christianisation des Indiens du Mexique vue de la sierra de Puebla. L'Harmattan, 2005.

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6

The sun god and the savior: Christianization of the Indians of the Sierra Norte de Puebla, Mexico. University Press of Colorado, 2008.

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7

Harris, Mulba G. Help for the traumatized: A basic understanding of trauma healing. Christian Literature Crusade, 2002.

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Book chapters on the topic "Christianity and culture Christianity Sierra Leone"

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Temple, Arnold C. "Christianity in Sierra Leone." In Anthology of African Christianity. Fortress Press, 2016. http://dx.doi.org/10.2307/j.ctv1ddcqdc.102.

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Chopra, Ruma. "Accommodation." In Almost Home. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300220469.003.0009.

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Over time, the Maroons separated themselves from the indigenous Africans and allied with the Nova Scotian Loyalists. Some found military and civil service roles in the British establishment of Sierra Leone. They benefited from knowing English, and understanding British manners and customs, including Christianity. As British Africa grew in scope, and as Sierra Leone became a Crown colony by 1808, some Maroons rose to positions of privilege.

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Lindsay, Lisa A. "Troubled Times in Yorubaland." In Atlantic Bonds: A Nineteenth-Century Odyssey from America to Africa. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469631127.003.0005.

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This chapter considers Vaughan’s first decade in southwestern Nigeria (1855-67) in the context of West Africa’s major developments: warfare, migration, slave trading, missionary Christianity, and colonialism. During the warfare that convulsed the region for much of the nineteenth century, thousands of captives were exported as slaves to the Americas. Others were rescued by the British Navy and landed at Sierra Leone; some of these, along with ex-slaves from Brazil and Cuba, later returned to Yorubaland. Meanwhile, missionaries from Britain and a few from the United States pushed inland. Though Vaughan had come to Yorubaland as a carpenter for American Southern Baptist missionaries, he was living separately from them when he was taken captive during the brutal Ibadan-Ijaye war. He escaped to Abeokuta, where the African American activist Martin Robeson Delany had recently tried to negotiate a settlement for black American immigrants. Vaughan and the other diasporic Africans in Yorubaland may have hoped to fulfill their dreams of freedom in the land of their ancestors, but they found something more complicated. As this chapter shows, freedom as autonomy meant vulnerability, while freedom as safety or prosperity was best achieved through subordination to strong, autocratic rulers, who profited from slavery themselves.

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