Dissertations / Theses on the topic 'Church and labour – Kenya'

This thesis examines the formation, decline and contribution of the Labour Church during the formative years of the Independent Labour Party (ILP) and Labour Party between 1891 and 1914. It provides an analysis of the Labour Church, its religious doctrine, its socio-political function and its role in the cultural development of the early socialist arm of the labour movement. It includes a detailed examination of the Victorian morality and spirituality upon which the life of the Labour Church was built. It also challenges some of the existing historiography and previously held assumptions that the Labour Church was irreligious and merely a political tool, providing a new cultural picture of a diverse and inclusive organisation, committed to individualism and an individual relationship with God. The Labour Church was founded by the Unitarian Minister John Trevor in Manchester in 1891 and grew rapidly. Its political credentials were on display at the inaugural conference of the ILP in 1893, and the church proved a formative influence on many pioneers of British socialism. As such, the thesis brings together two major controversies of Nineteenth Century Britain: the emergence of independent working-class politics and the decline of traditional religion. This thesis considers the Labour Church's role in an era of cultural change, in increasing secularisation and politicisation. It examines the disagreements between John Trevor and his political allies regarding the format, purpose and the morality of the Labour Church; the distinctive character of the Church's theology and doctrine within the wider religious and political debates of the period. Beyond the labour movement, it charts links between the Labour Church and the women's movement, children's associations and with regard to radical literary traditions.

Includes abstract.
Includes bibliographical references (leaves 202-221).
The training of craftsmen in Kenya is the responsibility of their traditional employer the contractor. However, over the last 20 years, the contractors’ motivation to train has been eroded by increased casualisation. Concurrently, there was growth of the informal procurement system propagated by private sector clients, who have no incentive to train because they are ad hoc consumers of construction services. Together these phenomena led to the collapse of the formal craft training and growth of informal skilling. Currently however, there is a lack of knowledge and understanding of the nature of informal craft training. The intent of this research was to redress this by identifying the types of skills informally employed craftsmen are acquiring, how these skills are acquired and how training delivery can be enhanced. The hypotheses of the research were that the skills and skilling methods in the informal sector do not differ significantly from those in the formal sector and that the nature of training in the informal construction sector is clearly understood.

The following work examines the making of Kenya's plantation proletariat and its social physiognomy in Thika and Kiambu districts from the late forties to the mid sixties. The work proceeds from the value relations of the coffee commodity on the world market and then to production relations within the districts concerned. Select estates within these areas are then identified in order to trace the workings of the law of value from its appearance as prices in the world market to the origins of surplus value and struggles over its extraction within the workplace. The increased rate of exploitation throughout the plantation economy is then identified as the principal subterranean impulse to workers' recourse to trade unionism. There followed a qualitative leap forward as workers on the plantations and in industry moved into simultaneous strike actions in response to the announcement of preparations for African majority government. The formative years of the plantation unions are then reviewed in conjunction with strikes on the coffee estates. The reciprocal impacts of plantation and industrial strikes are emphasised throughout, these have been reconstructed to reveal an uneven vet combined movement of workers in both rural and urban locations, though one which suffered from bureaucratic deformations and distortions. As such this project has revealed a crucial moment in the making of the Kenyan working class along with its inherent contradictions. In opposition to this development, attempts by the State to impose severe conditions on union recognition are examined. The development of corporatism has been considered as part of attempts by the state to control and emasculate the developing working class and its organisations. How and why the bureaucratisation of the plantation unions occurred is investigated as well as analysing its impact on coffee workers during the course of decolonization. The emergence of a syndicalist trend of rank and file, often errant, agitators and the weaknesses of this tendency related to the ideology which it shared with its bureaucratic opponents is also identified. The role of the Kenya Federation of Labour as the principal agency for the incorporation of the plantation unions into the state apparatus is then traced to the advent of the omnibus Kenya Plantation and Agricultural Workers Union. This was paralleled by an opposed trajectory emanating from workers themselves which reached its highest point in the 1962 General Strike. The insoluble problems of arbitration which heralded the unstable foundations of post independence corporatism are then investigated. Overall, the thesis points to a fifth column of labour lieutenants that was pivotal to the bourgeois nationalist transmutation of Uhuru. The work also gives clause and subclause attention to the principal ordinances in the context of a wide range of disputes to show how these operated in a concrete setting. 1 he research brings the period 1959-63 into focus, when these laws were being broken on a widespread scale as result of spontaneous strike waves. The associate problems which rent conciliation machinery are contextually discussed throughout. The thesis shows that a defining characteristic of the period was the inability of the labour bureaucracy to restrain and arrest successive strike movements on the plantations and elsewhere in accordance with the rules of conflict resolution defined by colonial labour laws. Finally, the thesis has sought an epistemological break with existent work in the field and for this reason has identified the philosophical roots of past contributions and drawn upon Marx's dialectical method to help resolve the problems of analysis and interpretation that have held back previous research.

Alternative Dispute Resolution (ADR) is a vastly growing enterprise in conflict management the world over. Its application in managing labour relations and the attendant disputes has been tested and is well settled. Kenya, in recognition of this phenomenon, has adopted a legal framework making provisions for both ADR and Labour rights in its most supreme law, the Constitution of Kenya, 2010. This informs the theme of the current study. The disciplines that are ADR and labour relations are overwhelmingly extensive. Thus they cannot find conclusive commentary in a single book leave alone a thesis with a predicated word count. This paper is neither a one stop-shop treatise nor an integral text on either disciplines but a comprehensive commentary, on the interplay between ADR and labour relations. Fair treatment has been accorded and care has been borne to neither starve one nor belabor the other. It is a commentary spanning eons, reaching out to the past, tracking development and addressing the prevailing circumstances in respect of ADR's application in labour dispute resolution in Kenya. The rich literature review (books, statutes, conventions, journals, articles) quoted is as informative as it is illuminating, and presents a wealth of knowledge. The overall aim is to assess the place of ADR in labour relations in Kenya and spur academic, intellectual and sector-wise debate on the foregoing.

Smallholder tree cultivation and management is a common form of land-use in high potential areas of Kenya. Some practices, such as the planting of trees on field boundaries are strongly rooted in customary notions of land and tree tenure. Others, such as the planting of black wattle (Acacia mearnsii) woodlots, are more recent innovations, introduced to produce commodities for domestic and export markets. This thesis explores the historic, cultural, and economic dimensions of tree growing in Kenya, using archival and ethnographic data, land-use surveys, and results from a survey of 123 households in the upper coffee/lower tea zone of Murang'a District. The household survey was designed to explore the hypothesis that tree growing complements formal employment as a strategy for overcoming poorly operating factor markets and helps to ease land-use constraints imposed by labour migration. Tree planting is favored because of its low capital and recurrent costs and when farmers are unable to plant other more resource-intensive crops. The survey focused on households which currently maintain a black wattle woodlot and on households which operate parcels which were used for growing black wattle in 1967, but which have since been cleared and are being used for growing something else. The survey showed that woodlot growing households operate larger parcels, are older, support fewer residents, and have more non-resident relatives than other households in the survey. Woodlot growing parcels are also at a lower altitude and are more steeply sloping than other parcels. Patterns of resource allocation suggest that woodlot growing households are more risk averse. Logistic regression (logit) modeling explored causal relationships, suggesting woodlots are indeed more likely to be established as households age and as labour becomes scarce, and that woodlot clearance takes place when labour is more available to cultivate the holding.

Labour law is a system of rules regulating the labour force in the society. These rules of labour are legal rules and are legally enforceable which means that if there is a breach of rules a party may approach a court of law or any other institution to obtain relief in respect of the breach of the rules. As a large percentage of the population at any given time in the world is involved with employment relationship, the labour relationships between employer and employee cannot be ignored as it affects both socio-economic and political factors in our society. Labour Law in general focuses on various relationships, including the relationship between the employer and employee, between the employer and a trade union or a group of employees, employers and employers’ organization. From the foregoing it can be deduced that there are two components of labour law which must be distinguished, namely individual and collective labour. The individual relationship focuses on the relationship between the employer and the employee while collective labour laws deal with matters such as legal nature of trade unions (and employers’ organization), the legal nature and enforceability of collective agreements, collective bargaining institutions and the legal consequences that flow from strikes, lock outs and other forms of industrial action. Collective labour law can therefore be said to be the body of rules which regulates the following collective relationships between: • employees and the trade union they belong to • employers and employers’ organization • employers and /or employers organization and trade unions • the government and trade unions • the government and employers organization However the collective labour law cannot be said to be absolute but is interdependent with individual labour law because the collectively agreed terms become part of the individual employment relation. This study mainly focuses on the collective labour aspect of the labour law system which shall be discussed in detail in the chapters to follow.

According to the report of the Communications Committee of the Presbyterian Church of East Africa (P.C.E.A.) to the 15th General Assembly, the church is aware of the immensity of information, education and revelation that can be shared and disseminated through the print media in the church. 1 However, to effectively disseminate the Gospel through the print media requires some creativity and administrative initiatives in the national office and particularly in the division of Communications and Publishing. As an initiative proposal, this dissertation examines how the P.C.E.A. has used print media from the missionary period (early 1900) to the mid-1990s, and offers proposals for maximizing print media impact in church development and social transformation. This dissertation is the final stage and result of a Doctor of Ministry project study and research conducted in Kenya and the United States between 1993 and 1997. Four parts comprised of eight chapters compose the dissertation. Part I is the ministry setting, containing chapters One and Two. Chapter One is a brief description of the nation of Kenya in terms of geography, history and politics. It is the wider context of this project. Chapter Two introduces the Presbyterian Church of East Africa as the central setting of the project. The history, the organizational structure and theological stance of this church are here discussed. Part II is the main body of the dissertation. It is the ministry issue, and it is divided into Chapters Three and Four. Chapter Three contains the history of print media in the P.C.E.A., with some remarks on the early beginnings of print media in Europe. Chapter Four is a brief examination of biblical and theological basis for print media use. Part III is the project, containing Chapters Five and Six. Chapter Five includes a review of six key texts which have been helpful in this research. The texts are: Keeping Your Church Informed by Austin Brodie; 2 Let the People Know: A Media Handbook for Churches by Charles Austin;3 Communications Media in the Nigerian Church Today by Boniface Ntomchukwu;4 How to Publicize Church Activities by William J. Barrows, Jr.; 5 Communication for Development by Karl Lundstrom; 6 and Hope for Africa by G. Kinoti.7 This chapter also includes questionnaire responses from a cross section of participants in Kenya and America, including the P.C.E.A. ministers living in Atlanta at the time, and members of the International Class of First Presbyterian Church-Atlanta. Chapter Six includes interviews, briefs from some P.C.E.A. leaders, and workshop proceedings from the P.C.E.A. Nkoroi and Chuka churches and from First Presbyterian Church-Atlanta. Part IV is the project evaluation. This final part contains Chapters Seven and Eight. Chapter Seven discusses recommendations for possible implementation of the proposals or suggestions made in the dissertation. These primarily relate to finance, training and structural innovations and changes. Chapter Eight is the conclusion, restating the purpose of the project. It emphasizes questions of faith and the sense of urgency in doing whatever it takes to maximize the impact of print media in the P.C.E.A. for God's glory and the blessing of the church.

The thesis argues that the most distinctive feature of the Labour Church was Theological Socialism. For its founder, John Trevor, Theological Socialism was the literal Religion of Socialism, a post-Christian prophecy announcing the dawn of a new utopian era explained in terms of the Kingdom of God on earth; for members of the Labour Church, who are referred to throughout the thesis as Theological Socialists, Theological Socialism was an inclusive message about God working through the Labour movement. By focussing on Theological Socialism the thesis challenges the historiography and reappraises the significance of the Labour Church. Theological Socialism is examined from different vantage points: the social and ideological setting of the Labour Church in late nineteenth and early twentieth century Britain; the events and concepts which shaped John Trevor’s religious and political thinking; the motivations and aspirations of the Theological Socialists who aligned themselves with the movement, arguing that they were a particular group within Ethical Socialism; and the issues and concerns of the Labour Church in Birmingham, a contextual study which refutes the commonly held understanding about the lifespan of the Labour Church as a movement. The thesis concludes highlighting a continuing theological imperative for the British Labour movement.

The thesis examines the effectiveness of the Kenyan labour dispute resolution system by undertaking a comparative analysis of South African and international labour standards. A comparative approach is adopted, which relies on primary and secondary sources of data, thereby undertaking an in-depth content analysis. The study provides a comprehensive discussion of the current legislative provisions and alternative dispute resolution (ADR) framework as recognised in both countries' national labour legislation as well as in a number of international labour standards instruments. In particular, the study illuminates and discusses the bottlenecks in the current Kenyan system and argues that it does not adequately respond to the needs of parties in terms of the international labour conventions. The study argues further that labour disputes should be resolved as quickly and informally as possible and at the lowest level possible. Similarly, disputes should ideally be resolved with little or no procedural technicalities, and without allowing them to drag on indefinitely. However, this study observes that there have been notable concerns in the current dual system of labour dispute resolution in Kenya. The problems include protracted referral timeframe for dismissal disputes, non-regulation of maximum timeframe for the agreed extension after 30 days conciliation period has lapsed, the absence of a statutory timeframe for appointing a conciliator/commissioner and arbitration process under both the Labour Relations Act, 2007 and the Employment Act, 2007. The study argues for Kenya to incorporate provisions in its labour laws of a proactive and expeditious dispute resolution thereby helping to resolve labour disputes in the most effective and efficient manner without necessarily having to resort to the courts. Likewise, the responsibility of resolving statutory labour disputes in Kenya is still heavily under the control of the government of Kenya through the Ministry of Labour. There is still no independent statutory dispute resolution institution (Conciliation, Mediation Commission) as envisaged by the Labour Relations Act, 2007. As a result, the Kenyan dispute resolution system has been criticised for lack of impartiality leading to the increases in strikes and lockouts. Similarly, it has made the attainment of effective and efficient labour dispute resolution difficult. In view of that, a comparative approach with South Africa is adopted with a view to informing Kenya how the establishment of independent institutions similar to the Commission for Conciliation Mediation and Arbitration, Bargaining Councils and specialised labour courts can lead to effective dispute resolution in Kenya. Given above, the study provides a wide range of remedial intervention intended to address the gaps and flaws highlighted in the study. Systematically, the study provides important suggestions and possible solutions for a better institutional framework and processes to address them. However, the study acknowledges that making effective and efficient labour dispute resolution a reality calls for renewed commitment from government and social partners and investment in appropriate human and financial resources. This requires a strong political will as well as concerted efforts from all role players in the labour relations community in the two respective countries.

This thesis examines the relationship between the Africa Inland Mission (AIM) and the Africa Inland Church (AIC) in Kenya between 1939 and 1975. AIM began laying plans for an African denomination in Kenya in 1939 and established the Africa Inland Church in 1943. The mission did not clearly define the nature of its relationship with the church it founded. The arrangement was informal, and evolved over time. In addition, the relationship between the AIM and the AIC between 1939 and 1975 was often troubled. African independent churches were formed in the 1940s because of dissatisfaction over AIM policies. The mission opposed devolution in the 1950s, even when other mission societies were following this policy in preparation for independence in Kenya. AIM continued to resist a mission church merger in the 1960s and did not hand over properties and powers to the church until 1971. The study focuses on how the mission’s relationship with the church it founded evolved during this period. It considers how mission principles and policies created tension in the relationship with the church it founded. First, it examines how mission policy contributed to significant schisms in the 1940s, giving rise to African independent churches. Second, it looks at how AIM interpreted and responded to post-war religious, political and social changes in Kenya. Third, it explores the reasons for AIM’s rejection of a proposed mission-church merger in the late 1950s. Fourth, this study investigates mission motives for resisting increased African pressure for devolution after independence in Kenya even while it helped establish the Association of Evangelicals in Africa and Madagascar. Fifth, it considers what happened to the mission and the church in the aftermath of a merger in 1971.

Many African Independent Churches emerged during the colonial era in central Kenya and western Nigeria. At times they were opposed by government officials and missionaries. Most scholars have limited the field of enquiry to the flash-points of this encounter, thereby emphasizing the relationship at its most severe. This study questions current assumptions about the encounter which have derived from these studies, arguing that both government and missionary officials in Kenya and Nigeria exhibited a broader range of perspectives and responses to African Independent Churches. To characterize them as mainly hostile to African Independent Churches is inaccurate. This study also explores the various encounters between African Independent Churches and African politicians, clergymen, and local citizens. While some scholars have discussed the positive role of Africans in encouraging the growth of independent Christianity, this study will discuss the history in greater depth and complexity. The investigation will show the importance of understanding the encounter on both a local and national level, and the relationships between the two. It is taken for granted that European officials had authority over African leaders, but in regard to this topic many Africans possessed a largely unrecognized ability to influence and shape European perceptions of new religious movements. Finally, this thesis will discuss how African Independent Churches sometimes provoked negative responses from others through confrontational missionary methods, caustic rhetoric, intimidation and even violence. These three themes resurface throughout the history of the encounter and illustrate how current assumptions can be reinterpreted. This thesis suggests the necessity of expanding the primary scholarly focuses, as well as altering the language and basic assumptions of the previous histories of the encounter.

This thesis examines the social welfare work of four Catholic Sisterhoods in Sydney in the late nineteenth century. The work of Catholic women religious is largely missing from Australian women???s history and the history of social welfare and social work in Australia. The present investigation seeks to add to knowledge of women???s agency in Australian society and to extend the knowledge of Australian social work history. The aim of the thesis is to understand what the Sisters were attempting to do in their work with the poor of Sydney and how they went about it. The emphasis is on understanding the Sisters??? work from their own perspective, particularly the values which underpinned their work and the resources and constraints which affected it. A qualitative, inductive approach is used in which the data are drawn mainly from the Sisterhoods??? narratives and other historical documents. The thesis does not aim to test particular theoretical propositions, but rather to contribute to a number of ???unfolding stories??? about the history of Australian social work, about women???s work in the public realm, and about the development of the caring professions The thesis argues that the social welfare work of four Sydney Sisterhoods had a number of characteristics which made it unusual for the time, and which constituted it as ???proto-professional???. These included the codification of the prescribed stance towards the poor, of methods of work, and a high level of expertise in administration and management. The Sisters??? approach pre-figured later social work in a number of respects including an inclusive and accepting stance, respect for the dignity of the individual, and a concern to develop individuals??? capacities and self-esteem. The professionalism of the Sisters??? work is shown to be related to features which were integral to Catholic women???s religious institutes and to their role and status in the Catholic Church of the day. The Sisters??? social welfare work did not ???evolve??? into secular, professional social work however. It is contended that reasons for this were related to developments in Australian society, the situation of the local Catholic Church and restrictions on membership of the Sisterhoods. The thesis has significance for bodies of knowledge on ???woman???s sphere??? charity in the late nineteenth century, the history of social work in Australia, and theory on the professionalisation of caring occupations.

This study was aimed at unearthing the underlying factors for the Church's poor engagement in poverty and development and to propose an appropriate strategy for transformational development in Kibera. The research asked "What are the underlying factors for the Church's poor engagement with poverty and development that will inform a comprehensive strategy for transformational development in the Kibera area" This was shaped strongly by the believe that God has strategically positioned and mandated the local church as the agent of both spiritual and social transformation in communities, more so in Kibera. The study focused on the stakeholders of change or development in Kibera, who included church leaders, government representatives, non–governmental organizations, civil society organizations as well community members. In addition, the study also targeted key informants who have critical information on the subject of study, within and outside Kibera. The study applied purposeful sampling to identity respondents. This was because purposeful sampling is easy, flexible and helps one to target the right respondents with the right information for the right questions. It also saves a lot of time. Both structured and unstructured questionnaires were used to carry out interviews with the sampled groups. Overall the response to the study was almost 80 per cent, which is a good representation. Data was coded and analysed and a report generated, which formed the basis for presentation on the findings guided by the main research question. The Bible is very clear on issues of poverty and development and sets the foundation for human engagement for transformation. All good development can be traced to Scripture. It was very clear that Kibera faces a huge problem of poverty, which is complex and multi–faceted in nature. Despite the various efforts by many players including the Church to alleviate poverty, the situation has remained unchanged. Although there are many churches that are seeking to impact the poor in this sprawling informal settlement, their influence remains untapped. The study found out that several factors combine together to make the church's engagement in integral mission very low. Some of these factors include, low educational levels, lack of adequate and relevant training that empowers the churches to engage in holistic ministry. In addition poor and uncoordinated approaches as well as ignorance on the part of the church, still contribute greatly to this problem. Hence an urgent need for an appropriate strategy that seeks to engage the local churches fully in bringing transformational development in Kibera. Following these revelations, the study has identified several elements that should be considered in developing an integrated transformational strategy for Kibera. Some of the key elements include partnerships, empowerment and capacity building on the part of the churches, holistic programming as well as a strong focus on advocacy to help confront the systems and structures that continue to perpetuate poverty in Kibera. Towards that end, the study recommends a three–legged model: Sustained Transformational Model (STM) for Kibera that focuses on sustained holistic programming, sustained partnerships as well as sustained advocacy. The primary focus of the model (centre) is to ensure sustained well being of communities. In the end the study has made some critical recommendations for key stakeholders in Kibera. The churches are called upon to embrace a more holistic and sustainable approach to ministry. The governments and other development partners are challenged to consider and include in their strategies ways and means to strengthen the local churches as the sustaining community institutions to bring authentic transformational change in Kibera. Finally, those interested in further studies are provide with some key areas that they can investigate further, key being the specific contribution of churches in development in Kibera.
Thesis (Ph.D. (Missiology))--North-West University, Potchefstroom Campus, 2011.

This thesis examines the significance of Catholicism as a political force in Scotland in the years between the restoration of the ecclesiastical hierarchy in 1878 and the Spanish Civil War, exploring the ways in which the Roman Catholic Church sought to assert its presence in Scottish politics and society. Through an examination of the power of the Scottish Church, its affiliated lay organisations and the political attitudes of the laity, this study redresses a historiographical imbalance which has focussed traditionally on the Church's denominational interests in education. The thesis thus provides a reassessment of the political articulation of Catholicism in modern Scotland, of the degree of ideological coherence amongst Catholics, and of the sources of internal division within the community. The issues covered include expatriate Irish nationalism, the growth and consolidation of the political labour movement, the emergence in the early-to-mid 1920s of the Catholic Action movement as well as the relationship between the Catholic Church and the other major Christian denominations in Scotland. Special attention is paid to the formation of the Catholic-Labour electoral alliance, highlighting its overall importance in providing a new impetus to Catholic political engagement. This thematic approach not only permits concentration on different aspects of Catholic interactions with the wider society, but also enhances understanding of the variety of Catholic responses to contemporary political and social developments.

Thesis (MTh)--Stellenbosch University, 2015.
ENGLISH ABSTRACT: Motivated by the observation that child labour is harmful to children, this research aims to determine whether child labour could be described as a violation of human dignity. The research further attempts to develop a theological framework which the Church of Central Africa Presbyterian (C.C.A.P) Synod of Livingstonia in Malawi could adopt in restoring the human dignity that might have been trodden on in child labour practices. In order to achieve the objectives of this study, eight ministers from two presbyteries were interviewed, using a structured questionnaire as the main tool for data collection. The data was analyzed using a thematic data analysis method. The findings indicated that child labour is any work done by children that is detrimental to their welfare. Such work was predominantly on tobacco farms both at commercial and at family levels, and was carried out under hazardous conditions. As a result children experience the following effects; physical abuse; psychological torture, sexual abuse; and these children may end up in perpetual poverty experiences, to mention just a few effects. The critical literature analysis done with reference to theological concept of human dignity, characterized the effects as a violation of human dignity. The main causes of child labour identified during this study were poverty, ignorance of short and long terms impact of child labour effects on children, and the cultural perceptions that children are equipped for the future if they are trained (socialized) to work hard at a tender age. By implication, as long as these causes exist, child labour may remain a problem and children may continue to suffer since these children do not enter labour by choice, but forced by the socio-economic and socio-cultural structures. Although these children experience this human degradation there is no way they can stop working on their own, because they do not have a voice, they are under the control of parents and employers. In this context this study would like to classify working children as among the marginalized, oppressed, weak and vulnerable groups in need of people and institution that can speak and act on their behalf. Therefore it is argued that there is a need for the church to advocate for the marginalized children in this context. The literature consulted further indicated that the church of Jesus Christ is responsible for providing spiritual and physical salvation to people, taking into account how long it may take to deal with some of the main causes of child labour. The church may consider its advocacy role of protecting the dignity of human beings created in the image of God with compassionate love. This research suggests recommendations that are in line with theological understanding of who the church is and the human dignity of people and specifically of children, to address the challenges of child labour practices. The recommendations attempt to involve different stakeholders of the community to work in a consortium.
AFRIKAANSE OPSOMMING: Die navorsing is gemotiveer deur die waarneming dat die gevolge van kinder-arbeid skadelik vir kinders kan wees, en stel dit ten doel om vas te stel of die effek van kinder-arbeid as ʼn skending van menswaardigheid beskryf kan word. Die navorsing streef ook om ʼn teologiese raamwerk te ontwikkel wat die Church of Central Africa Presbyterian (C.C.A.P) Livingstonia Sinode in Malawi kan gebruik om die menswaardigheid wat moontlik deur kinder-arbeid- gebruike vertrap is,te herstel. Ten einde die doelstellings van die studie te bereik, is onderhoude gevoer met agt predikante van twee ringe, Jombo en Rumphi, in Livingstonia Sinode. Tydens die individuele onderhoude is ʼn gestruktureerde vraelys hoofsaaklik gebruik vir die versameling van data. Die versamelde data is ontleed met ʼn tematiese data-ontleding metode. Volgens die bevindings is kinder-arbeid enige arbeid wat kinders verrig wat nadelig vir hul welsyn is. Die meeste werk wat deur kinders verrig word, is op kommersiële tabakplase of in familieverband op kleinboere se tabakplase. Die werk is meestal onder gevaarlike omstandighede. As gevolg van die gevaarlike werk, ervaar kinders fisiese mishandeling, sielkundige teistering, seksuele mishandeling en ook soms gedurige armoede, om net ʼn paar te nadelige effekte te noem. Die kritiese literatuur-analise oor hierdie effekte met verwysing na ʼn teologiese konsep van menswaardigheid, toon dat die gevolge gekenmerk kan word as skending van menseregte. Die volgende primêre oorsake van kinder-arbeid is in die studie geïdentifiseer: armoede, onkunde oor die kort- en langtermyn impak van kinder-arbeid op kinders, en kulturele persepsies dat kinders vir die toekoms toegerus word as hulle op ʼn jong ouderdom geleer word (sosialisasie) om hard te werk. Die implikasie is dat solank hierdie oorsake voortbestaan, sal kinder-arbeid ʼn probleem bly en sal kinders steeds so ly, aansien hierdie kinders nie kies om kinder-arbeid te verrig nie, maar deur sosio-ekonomiese en sosio- kulturele strukture daartoe gedwing word. Al word hierdie kinders onmenswaardig behandel, kan hulle nie ophou werk nie, want hulle het nie ʼn stem nie, hulle word beheer deur hul ouers en werkgewers. In hierdie konteks stel hierdie studie werkende kinders gelyk aan die klassifikasie van die gemarginaliseerde, onderdrukte, swak en weerlose groep namens wie mense en organisasies moet praat en optree. Daar word dus betoog dat daar ʼn behoefte is dat die kerk namens gemarginaliseerde kinders in hierdie konteks intree. Die literatuur dui verder aan dat die aard en missie van die kerk van Jesus Christus maak ons verantwoordelik om spirituele en fisiese verlossing vir mense te bied. In die lig van die uitdagings van kinderswat werk, en met inagneming van hoe lank dit mag neem om sommige van die oorsake van kinder-arbeid aan te spreek, kan die kerk sy rol in terme van die beskerming van die menswaardigheid van mense geskape in die beeld van God met deernisvolle liefde oorweeg. Die navorsing maak voorstelle wat belyn is met die teologiese verstaan van wie die kerk is en die menswaardigheid van mense en spesifiek van kinders, om die uitdagings van kinder- arbeid aan te spreek. Die aanbevelings streef om verskillende aandeelhouers in die gemeenskap te mobiliseer om as ʼn konsortium saam te werk om kinder-arbeid en die onmenswaardige behandeling van kinders te bestry.

Investigates to what extent international trade and investment policies affect the labour rights of EPZ (Export Processing Zones) workers in Kenya. Audit the existing legal and policy framework for labour protection in Kenya and determines the extent to which the labour rights of EPZ workers in Kenya are protected. Also examines whether whether the EPZs are beneficial to Kenya and identify ways in which the labour rights of EPZ workers can be protected.
Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2007.
A Dissertation submitted to the Faculty of Law University of Pretoria, in partial fulfilment of the requirements for the degree Masters of Law (LLM in Human Rights and Democratisation in Africa). Prepared under the supervision of Prof Hani Sayed of the American University in Cairo, Egypt.
http://www.chr.up.ac.za/
Centre for Human Rights
LLM

Thesis (Ph.D.)--Indiana University, Dept. of History, 2007.
Title from dissertation home page (viewed Sept. 25, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0713. Adviser: John H. Hanson.

This exploratory study was inspired by the author’s voluntary work with streetconnected children and youth in Kenya. It develops an understanding of the experiences of young people leaving the street in two provincial Kenyan towns. Although there has been extensive research concerned with street-connectedness, there has been a limited focus on young people’s transitions away from the street. Participants were identified with the help of three organisations: fifty-three young people, aged 12 -28, participated in semi-structured interviews, focus groups, and visual methods, during two field research visits to Kenya, in 2012 and 2013. The study found that their experiences of leaving the street were influenced by their day-to-day interactions with family, friends and other members of the communities into which they transitioned. These interactions influenced how accepted the young people felt and the extent to which they believed they were supported economically, physically and psychosocially, especially with regards to their relationships with family members. The participants’ interactions with school-based peers and teachers were particularly important in schools and training centres, where they struggled to develop a sense of belonging. Being street-connected is an integral part of the identities constructed by young people after they leave the street and establish places for themselves in their families, schools, local communities, and wider society. Such street-connectedness can be a strength: the resilience and skills developed on the street are useful attributes in adapting to new situations, potentially providing income-generating opportunities later on. However, the stigmatisation and resulting marginalisation they experienced on the street can have lasting effects. Barriers to inclusion experienced on the street influence a young person’s ability to develop a sense of belonging to their new situation after leaving the street. This study makes a conceptual contribution. Street-connectedness begins when a young person first arrives on the street, and continues until what could be years after they leave it. This street-connectedness can be characterised by three liminalities. The first is associated with living in the physical space defined as being on the street: a physical embodiment of liminality. The second, describes the process of being in transition as a young person newly arrived on the street, or having recently left the street: each being a liminal phase. The third liminality is described by an identity-forming social space, associated with being, and having been, street-connected: a liminal identity. This liminal identity, associated with being street-connected, impacts upon young people (re)entering home communities and, in particular, education, and highlights a need to consider and address the effects of these impacts.

Thesis (DTh)--Stellenbosch University, 2008.
ENGLISH ABSTRACT: In response to the declining interest and participation of youth in urban churches in Africa, with a specific focus on churches in Nairobi, this study investigates a missiologically related problem of ecclesial praxis that seems to ignore or fail to address the social needs of youth, particularly concerning the need to belong. The churches in Nairobi, as in other parts of Africa, have inherited ecclesial praxis that was shaped in the dualistic cultural context of the Western Enlightenment and the clerical paradigm of Christendom. This dualistic view of reality has dichotomised the understanding of the gospel by compartmentalising it into a spiritual sphere while failing to address the social and cultural dimensions of human life. Consequently, the church hermeneutically understands its primary mission as saving souls and meeting the spiritual needs of its members through the institution of clergy and laity. In order to address the problem, the study proposes the praxis of discipleship based on a community approach that correlates three integrated dimensions of mission (worship, fellowship, and intentional mission) with a community structure guided by specific urban context, cultural values and missional theology. This constitutes the thesis of this research study and also provides a methodological framework for organising the study. In the first chapter, discipleship is conceptualised in the comprehensive missional understanding of the church as missionary in its nature and calling, sent by Christ into the world for the redemption of the world. In that sense, the proposed discipleship community must be understood as missionary in nature. The second chapter focuses on understanding the urban context. It examines some of the urban features of Nairobi that could be typical of other African cities, like rapid urban growth, high proportion of youth in the population, housing problems, unemployment, increasing poverty, family disintegration, crime, violence and disease. In that context, the study assessed the church’s youth ministry by gathering primary empirical data through observation and personal interviews with youth pastors and leaders. The findings confirmed that most youth ministries are based on the clerical paradigm and are driven by programmes. Participation by youth has been found to be low in most churches. Many churches do not seem to address their real needs. Often the youth ministry is seen as a marginal ministry in the church. In response to understanding the community from an African cultural perspective, the study investigated the traditional African community on the basis of literature and by using the ancestral anamnesis (remembrance of ancestors) as the interpretative framework for analysis. In traditional African society, the community is understood as the heart of the culture, the stage where the whole of life is dramatised. Even those who live in modern urban contexts carry with them African community values which have their origin in the traditional African community. Some of the African community values were measured among the urban youth through a survey questionnaire; most of the young people regarded these as important in their lives (Chapter Five). Empirical findings have shown the validity of considering cultural factors in constructing any kind of model for community-based discipleship. The importance of community was also validated theologically and missiologically by demonstrating the normative praxis of discipleship through community structure in the life of the early church. Theologically, the early church understood itself as the community of Christ on the basis of the concept of koinonia, a fellowship based on common faith in Christ. Missiologically, the church perceived itself from its inception as a missionary community sent into the world to witness to the gospel. The research demonstrated that community was the means through which the normative praxis of discipleship formation was carried out in the early church. There was no sense of dichotomy between the spiritual and social dimensions of the gospel as it is normally understood in today’s church. The importance of community as a means for the formation of identity and character was demonstrated through this having been the cultural norm in traditional African society and the theological norm in the life and praxis of the early church. Through the empirical research, the study also confirmed the positive perception of community values among the urban youth. Based on the evidence that was gathered, the study confronts the church in Nairobi and elsewhere to examine its present praxis critically and consider approaching its youth ministry from a community perspective in response to the present missiological problem in youth ministry. In order to construct youth ministry on community foundation, the study suggests a model called the covenant model. It takes the form of a small group existing as a part of the local church but coming together specifically as a community guided by a discipleship covenant that integrates three missional dimensions. The group seeks to adapt in its specific urban context and integrate cultural values that complement the gospel. The covenant model assumes that the urban context is complex and diverse. It allows each group to develop its own shape and features, informed by its context, culture and tradition. It calls for diversity in cultural and contextual expression while maintaining unity as God’s people in Christ. The early church exemplified it in being one, holy, catholic and apostolic.
AFRIKAANSE OPSOMMING: In reaksie op die afname in belangstelling en inskakeling van die jeug in stedelike kerklike aktiwiteite in Afrika, toegespits op gemeentes in Nairobi, wil hierdie studie ’n missiologiesverwante probleem ondersoek. Die vraag is of die ekklesiologiese praksis daarin slaag om te beantwoord aan die die jeug se sosiale behoeftes en spesifiek die behoefte aan gemeenskap, om te behoort aan ‘n sosiale groep. Die kerke in Nairobi, soos in ander dele van Afrika, het ’n ekklesiologiese praksis geërf wat gevorm is aan die hand van die dualistiese kulturele konteks van die Westerse Verligting en die geestelike paradigma van die Christendom. Hierdie dualistiese uitkyk op die werklikheid het ’n tweeledige karakter aan die evangelie verleen. Aan die een kant is daar ’n spirituele sfeer, aan die ander kant word die sosiale en kulturele aspekte van menslike bestaan kwalik verdiskonteer. Gevolglik interpreteer die kerk haar primêre missie hermeneuties as synde die red van siele en die aanspreek van die spirituele behoeftes van haar lidmate met die gevolg dat lidmate leke bly en die kerk institusionaliseer. In ’n poging om hierdie probleem aan te spreek, stel die studie ’n praksis van dissipelskap gebaseer op ’n gemeenskapsgeoriënteerde benadering voor, waardeur drie geïntegreerde dimensies van gestuurdheid (aanbidding, gemeenskap van die heiliges en die bewuswording van gestuurdheid) aan die orde kom. Die gemeenskapsgeoriënteerde benadering se strukturele ontwikkeling word ontwikkel op grond van die ter sake konteks, kulturele waardes en missionale teologie. Dit vorm die basis waarop die navorsing van hierdie verhandeling gerig is, insluitend ’n metodologiese raamwerk vir die aanpak van hierdie studie. In die eerste hoofstuk word die begrip dissipelskap gedefinieer teen die agtergrond van ‘n omvattende missionale verstaan van die kerk as synde missionêr in haar aard en roeping. Christus het die totale verlossing van die wêreld in die oog en die kerk het daarin ‘n wesenlike rol. In dié sin word die dissipelskapsgemeenskap beskou as wesenlik missionêr. Die tweede hoofstuk fokus op die verstaan van die stedelike konteks. Daarin word tendense kenmerkend van Nairobi wat ook ten opsigte van ander Afrika-stede tipies kan wees, ondersoek. Voorbeelde hiervan is versnellende verstedeliking, pro-rata ’n hoë persentasie jong mense, behuisingsprobleme, werkloosheid, toenemende armoede, gesinsverbrokkeling, misdaad, geweld en siekte. Binne dié konteks en aan die hand van empiriese data verkry deur observasie en persoonlike onderhoude met jeugdiges, pastors en leiers, het die studie die kerk se jeugbediening ondersoek. Dit het aan die lig gebring dat die jeugbediening basies binne ‘n predikantskerkparadigma asook programgedrewe funksioneer. Deelname van jongmense in kerklike aktiwiteite is laag. Gemeentes spreek nie die jeug se basiese behoeftes aan nie. Die jeugediening skyn eerder ‘n terloopse bediening te wees. Ten einde gemeenskap vanuit ’n kulturele Afrika-perspektief te verstaan, is voorvaderlike anamnese (terugroeping in die herinnering) as interpretatiewe raamwerk in hierdie studie aangewend. Dit is gedoen op grond van ’n toepaslike literatuurstudie. Volgens die tradisionele Afrika-samelewing word die gemeenskap beskou as die hart van die kultuur, die plek waar die lewe sigself afspeel. Selfs diegene wat hulself in moderne voorstedelike omgewings bevind, dra die Afrika-gemeenskap se waardes wat hul oorsprong in die tradisionele Afrikagemeenskap het met hulle saam. Van hierdie waardes is geïdentifiseer deur vraelyste wat onder die voorstedelike jeug versprei is - die meeste van die jongmense het hierdie waardes hoog aangeskryf (Hoofstuk vyf). Empiriese bevindinge het getoon dat die inagneming van kulturele faktore noodsaaklik is vir die skep van ’n model vir ’n gemeenskapsgeoriënteerde dissipelskap. Die belangrike rol van die gemeenskap is ook teologies en missiologies gestaaf aan die hand van die normatiewe praksis van dissipelskap in die gemeenskapstruktuur van die vroeë kerk. Teologies het die vroeë kerk haarself beskou as die gemeenskap van Christus op grond van die begrip koinonia, ’n gemeenskap gebaseer op ‘n gedeelde geloof in Christus, Missiologies het die kerk haarself van die begin af ervaar as ’n missionêre gemeenskap wat in die wêreld ingestuur word om die evangelie uit te dra. Navorsing het getoon dat die normatiewe praksis van dissipelskap in die vroeë kerk binne gemeenskapsverbande uitgedra is. Daar was nie toe sprake van ’n tweeledigheid tussen die spirituele en sosiale dimensies van die evangelie soos dit vandag algemeen in die kerk voorkom nie. Die belangrike rol van die gemeenskap ten opsigte van vorming van die identiteit en karakter van sy lede is gedemonstreer deurdat dit die kulturele norm in tradisionele Afrika en die teologiese norm in die lewe en praksis van die vroeë kerk was. Deur empiriese navorsing is die positiewe gesindheid van die voorstedelike jeug aangaande die gemeenskapswaardes gestaaf. Op grond van bewyse versamel, konfronteer dié studie die kerk in Nairobi en elders om die heersende praksis krities te ondersoek en dit ernstig te oorweeg om in die lig van die heersende missiologiese probleem ten opsigte van die jeugbediening, dié bediening vanuit ’n gemeenskapsgeoriënteerde perspektief te benader. Ten einde die jeugbediening op ’n gemeenskapsbasis te vestig, stel hierdie studie ’n model bekend as die verbondsmodel voor. Dit kom daarop neer dat ’n kleingroep as deel van die plaaslike gemeente as ’n gemeenskap saamkom, saamgesnoer deur ‘n dissipelskapverbond wat die drie geïntegreerde missionale dimensies van die kerk se roeping verdiskonteer. Die groep streef daarna om aan te pas in hul bepaalde voorstedelike konteks en om kulturele waardes wat by die evangelie aansluit, in hul lewenswyse te integreer. Die verbondsmodel maak voorsiening vir die kompleksiteit en diversiteit van die voorstedelike konteks. Dit laat elke groep toe om ’n eiesoortigheid op grond van konteks, kultuur en tradisie te ontwikkel. Dit vereis diversiteit ten opsigte van kulturele en kontekstuele uitdrukking, terwyl die eenheid as God se mense in Christus gehandhaaf word. Dit is deur die vroeë kerk gedemonstreer in die funksionering as een, heilige, katolieke en apostoliese kerk.

Christianity and Islam are both missionary in nature, but they are founded on different beliefs, values and practices, especially with regard to mission. The former believe in Jesus Christ and recognise His divine role as the saviour of the world, while the latter regard Him as a prophet who, after all, was rejected by His people, the Jews, as a result of which God sent Mohammed as His last messenger to the world. These varying and often conflicting beliefs have made it increasingly difficult for the Christian evangelical churches, including those at Eldoret, Kenya, to advance mission to the people of other faiths, the Muslims in particular. The differing views can offend the very essence of mission, namely God‘s mandate that is founded on the entire Bible. A proper understanding of mission as a concept is essential for effective mission to people of other faiths. Theologians refer to the Christian understanding of mission as the missio Dei. There is hardly any dispute among missiologists that God in His triune nature is the initiator, implementer and sustainer of mission, but the concept of the missio Dei is yet to attain an acceptable definition. Its nature and content remain problematic to theologians, missiologists, churches and other stakeholders in mission. This study critically examines mission to Muslims by five selected evangelical churches in Eldoret, Kenya, in light of the missio Dei. These are the Reformed Church of East Africa, the African Inland Fellowship Church, the Faith Baptist Church, the Presbyterian Church of East Africa and the Anglican Church of Kenya. The research investigates how and the extent to which these churches have sought to implement the mandate. Mainly using data collected from oral interviews, the study finds that mission engagement to Muslims is slow and disjointed. The churches face challenges that include the lack of a concrete understanding of God‘s mandate i.e. mission, internal wrangling, financial constraints and neglect of the women and the youth. The study concludes that there is a need for the selected churches to reassess and reconsider their missionary approaches with a view to enhancing their ways of engaging with Muslims. In the final instance the study formulates a viable model for that purpose.
PhD (Missiology), North-West University, Potchefstroom Campus, 2013

Masters of Science - Msc (Physiotherapy)
Post-operative physiotherapy plays a vital role in the management of patients with incontinence in order to optimise the outcome of obstetric fistula surgery. Women who suffer residual urinary incontinence continue to experience shame, social isolation and institutional rejection. Incontinence continues to impair them leading to lower levels of role participation and restriction in most activities. Gynocare Fistula Center, Eldoret, receives a number of referrals for women with obstetric fistula requiring surgical and physiotherapy care. Many studies have focused on the determinants of surgical outcomes and social reintegration but none have focused on woman's perceptions and experiences with postoperative physiotherapy. While continence is not always achieved immediately after surgery, this study was designed to explore women's perceptions and experience of postoperative physiotherapy management at an obstetric fistula center in Eldoret,Kenya. Participants were then asked about their experiences and related perceptions and perceived challenges regarding the physiotherapy service following discharge from the Center. An explorative qualitative method was used to explore the women's perceptions and experiences of the post-operative physiotherapy management, as well as their perceived challenges regarding access to physiotherapy post discharge.

Purpose. The purpose of this project was to explore ways and administrative means for fostering change in the Presbyterian Church of East Africa in terms of leadership and personnel appointments. This denomination, with historical roots and structure in the Presbyterian Church of Scotland, functions now as an African denomination with unique situations relative to its culturally diverse membership. This study was initiated by the current surge in church growth and expansions in Kenya, and a subsequent decline in effective church leadership. The current shortage of ministers and other personnel has intensified the problem and created a style of church administration characterized by 'authoritative leadership' controlled by a few. This has diminished the kind of leadership needed for the broader areas of ministry required by church growth. The current procedure for the appointing of personnel in parishes, in church sponsored schools and in hospitals is also quite inadequate. This study was designed to determine the specific problems and to seek ways to help correct the situation through some changes which can be recommended to the church. Method and procedures. This project was undertaken at the Interdenominational Theological Center in Atlanta, Georgia, under the leadership of a faculty appointed doctoral committee, with assistance from ministers and their families from the Presbyterian Church of East Africa studying in Atlanta, other Presbyterian students from Africa, consultants, as well as P.C.E.A. members and Church officials in Kenya. The local participants were used as a project group which met in six structured discussion sessions, each with different foci, two of which were led by church consultants. Questionnaires were used as research tools with local participants as well as participants in Kenya. Church officials in Kenya were interviewed by telephone, with a follow-up analyses by the project group and the writer. The project input also reflects the writer's library research including books and periodicals which were obtained directly from Kenya. A historical study was made of different types of leadership styles and personnel appointment procedures employed from the inception of the Presbyterian Church of East Africa with Scottish missionaries denomination through models currently operating in the denomination. Conclusions and recommendations. This study concluded with recommendations which can be summarized as follows. 1. The suspension of the 'Right of Call' by the denomination in the early 1960s was done without careful study. After making the desired adjustments and changes, this method of posting pastors should be introduced again as a pilot project in certain areas for a period of ten (10) years to determine the effectiveness of this process. The Appointments Committee should monitor the implementation of the 'Right of Call' by parishes, and be allowed to intervene in situations where the respect of the 'Right of Call' is assessed to be abused. The final appointment letter should come from the Secretary of the Appointments Committee, thus reminding the pastors that they are answerable both to the parish and to the presbytery. Ministers salaries should then be determined in accordance with the 'Right of Call,' and funds should be made available to develop those areas which have no 'Right of Call.' 2. Reduce the bureaucracy of P.C.E.A. by returning the power of leadership to the Presbyteries. This will remove the power from the 'head office' personnel (Moderator, Secretary General, and Finance Officer) to local Presbyteries, thus, allowing a more democratic form of leadership. This will also allow a more democratic form of appointment of personnel for ministers, hospitals and schools, wherein local tribes, cultures and customs can be taken into consideration with respect. Allow the office of the moderator of the General Assembly to be more of a ceremonial office rather than an executive office. During the study it was determined by the project group and the writer that the Presbyterian Church of East Africa has been influenced by the episcopal system of bishops which is antithetical to denominations in the (Presbyterian) Reformed tradition. Merge head office 'departments' into 'desks' with similar areas of concern, so that there are fewer personnel in the head office, further strengthening the administrative role of Presbyteries. 3. The church should take seriously its pastoral responsibilities in church sponsored schools and institutions and appoint a minister in every Presbytery to serve in a pastoral capacity in schools and institutions. 4. Consider paying the three top employees of the church sponsored hospitals through the hospital's Boards. Also allow overseas volunteers or missionary staff to work in hospitals for not less than two years in order eliminate the problems created by shorter terms of service.

The city of Nairobi, Kenya, is plagued by the aching problem of multitudes of stagnant churches cramping the metropolis amidst a few mega churches. This research aims to identify the factors of revitalization in selected churches that have succeeded in bringing about a turnaround in this urban context and to propose a model feasible for revitalizing stagnant churches in the city. The researcher wants to go beyond acknowledging the urban church growth problem of stagnation by seeking to understand the perceptions of numerical growth amongst church leaders and the members of six selected churches that have undergone a turnaround in Nairobi. These churches are: African Inland Church; All Nations Gospel Church; Deliverance Church; Gospel Revival Centre Church; Pentecostal Assemblies of God; and Uthiru Pentecostal Church. Using a mix of qualitative and quantitative research methods, questionnaires were administered to 600 randomly selected church members from six selected churches, while face-to-face interviews were conducted with 100 pastors and church leaders. The analysis of both research instruments led to the discovery of perceptions of what constitutes the factors of stagnation and revitalization at the different stages of each congregation. In order to develop a proposed model of revitalization for the metropolis, eight critical elements of revitalization common to all the churches were identified and analysed as normative turnaround elements. Two groups of supplementary factors of revitalization were noted in addition: common factors that address converts’ entry points and membership expectations, and non-common issues that may not be applicable universally, but nevertheless play significant roles in church growth, depending on the context and strategy that a local congregation opts for. The research contributes to the understanding of urban mission work and church growth within the context of a growing African metropolis like Nairobi. A few urban mega churches colour the perception of missiologists and church historians on the plight of sprawling stagnant congregations on the African continent. The implication that this holds for urban missio Dei is the wholesale marketing and misapplication of the strategies used by big churches to small congregations, leading to an increased decline in membership and eventual retardation of the salvation of the city. Furthermore, the city church perceives spiritual growth to be subsumed in the pursuit of numerical growth, and that God is where the ‘church’ is, leading to a gulf between growth and grace in the urban mission work of Nairobi. Churches stagnate not because of a lack of external inducement to growth (the existence of which is neither a necessary nor a sufficient condition to church growth), but the absence of internal growth dynamics. This originates with a weak and non-credible pastor that has lost vision and passion for sacrificial ministry to a congregation that is adrift in the church boat of socio-political wrangling and misplaced kingdom priorities. The church begins to grow when it starts to act out its calling as salt and light in the world. Again, churches grow inside out and the turnaround experience is a product of strong pastoral leadership that is surrounded by a balanced mix of well mobilized and enabled members serving in all units of church ministries. When set in motion, such a revitalization process will propel the urban church to both quantitative and qualitative growth that would prepare it in readiness for its place in the New Jerusalem where “all nations, and kindreds, and people, and tongues” will gather with the shout of the final hallelujah “to him who sits on the throne and to the Lamb” that “was slain to receive power and wealth and wisdom and strength and honour and glory and praise” (Rev. 5:12, 13).
Thesis (Ph.D. (Missiology))--North-West University, Potchefstroom Campus, 2011.

Thesis (DTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: This thesis deals with the concept of Ũtugi in relation to the HIV and AIDS pandemic and its contribution to the ecclesial praxis of the Anglican Church of Kenya. The thesis scrutinizes the HIV and AIDS context in Kenya, examines the origins, the nature, the characteristics and the definition of Ũtugi and its role in socio-economic, political, cultural, moral and religious life of the Agĩkũyũ community in Central Kenya and assesses the ecclesial praxis of the Anglican Church of Kenya. This concern is prompted by the need for the Anglican Church of Kenya to marshal Ũtugi (traditional resources) to complement Christian hospitality (church resources), to enhance human dignity of PLWHA and to fight the HIV and AIDS pandemic. By employing a hermeneutical tool as a praxis approach to pastoral care and counselling to interpret theological and assess the Agĩkũyũ cultural concepts and using a non-empirical research method (a qualitative research) based on conceptual analysis, the study explores critically the role of Ũtugi within the context of HIV and AIDS and its appropriateness as a tool for pastoral care and counselling in the Anglican Church of Kenya. The study poses the following research questions: In which way can the Agĩkũyũ concept of Ũtugi be used to create a healing space? How can Ũtugi be used to reframe the prevailing ecclesiological paradigms applied by the Anglican Church of Kenya? How can Ũtugi as a cultural concept help the Anglican Church of Kenya to become relevant and contextual in her endeavour to respond to the challenges posed by the HIV and AIDS pandemic in the twenty-first century? The thesis unveils that the principles of Ũtugi can complement Christian hospitality to network and help the church to carry the burden of PLWHA, thus, enhancing their human dignity, sharing their joy and comfort, and journeying with them in their pain, sorrow and healing. It was also found that Ũtugi as a contextual model which is culturally rooted, is relevant to the Agĩkũyũ people and that it can help in transforming the existing ecclesial praxis of the Anglican Church of Kenya. Drawing from Daniël Louw's existential model for spiritual healing, the study assesses the appropriateness of Ũtugi as a model for pastoral care and counselling to PLWHA. It is revealed that Ũtugi is not only a paradigm that can augment their physical, social, psychological, economic, moral and spiritual aspects but that it has the capacity to deal with the existential threat of anxiety, guilt and shame, disillusionment and anger, despair and doubt, helplessness and vulnerability. Thus it can enable them to shift from their existential threats to a position of love, care, support, compassion, accommodativeness, liberation and hope.
AFRIKAANSE OPSOMMING: Hierdie navorsing gaan oor die kultuur-bepaalde konsep Ũtugi met betrekking tot die MIV en VIGS - pandemie en oor die bydrae van hierdie konsep tot die kerklike gebruike en ekklesiologiese-self-verstaan van die Anglikaanse Kerk in Kenia. In die navorsing word indringend gekyk na die MIV en VIGS konteks in Kenia, en die oorsprong, aard, eienskappe en definisie van Ũtugi en sy rol in die sosio-ekonomiese, politieke, kulturele, morele en godsdienstige lewe van die Agĩkũyũ-gemeenskap in Sentraal-Kenia gekyk. Die navorsing evalueer voorts die gemeentelike bediening van die Anglikaanse Kerk in Kenia. Hierdie ondersoek is noodsaaklik gemaak deur die behoefte van die Anglikaanse Kerk in Kenia om Ũtugi (tradisionele hulpbronne) te gebruik in aanvulling tot die Christelike verstaan van gasvryheid (kerklike hulpbronne) om die menswaardigheid van mense wat met MIV en VIGS saamleef, te verhoog en die MIV- en VIGS pandemie te beveg. Die navorsing sluit metodologies aan by die hermeneutiek. Die volg 'n praktykbenadering tot pastorale versorging en berading. Dit wil teologiese konsepte en die Agĩkũyũ se kulturele konsepte interpreteer, en deur middel van kwalitatiewe, kritiese analises vir die pastorale bediening aan mense wat positief met MIV getoets is, help sorg. In die lig van konseptuele analise, word daar in hierdie hierdie studie krities gekyk na die rol van Ũtugi binne die konteks van MIV en VIGS en na die gepastheid daarvan as instrument vir pastorale versorging en berading in die Anglikaanse Kerk van Kenia. In hierdie studie word die fundamentele vraag gestel: Hoe kan die Agĩkũyũ-konsep Ũtugi gebruik word om ruimte vir heling te skep en die heersende ekklesiologiese paradigmas in die Anglikaanse Kerk in Kenia omskep word sodat dit relevant en kontekstueel kan wees in die strewe om te reageer op die uitdagings van die MIV en VIGS pandemie in die 21ste eeu? Die navorsing toon aan dat die beginsels van Ũtugi Christelike gasvryheid kan aanvul om netwerke te vorm en die kerk te help om die las van mense wat met MIV en VIGS saamleef, te help dra. Só kan hulle menswaardigheid verhoog word, in hulle vreugde en gerief gedeel word, en saam met hulle deur hulle pyn, hartseer en soeke na heling pastoraal gereis word. Daar is ook bevind dat Ũtugi as 'n kontekstuele model wat kultureel gegrond is, relevant is vir die Agĩkũyũ-mense. Dit kan inderdaad bydra en kan help om die bestaande kerklike gebruike van die Anglikaanse Kerk in Kenia te verander. Deur gebruik te maak van Daniël Louw se eksistensiële model vir christelik-spirituele geestelike heling, word die gepastheid van Ũtugi as 'n model vir pastorale versorging en berading aan mense wat positief met MIV en VIGS saamleef, evalueer. Daar is bevind dat Ũtugi nie net 'n paradigma is wat hulle liggaamlike, sosiale, sielkundige, ekonomiese, morele en spirituele lewe kan versterk nie, maar dat dit ook die vermoë het om die eksistensiële bedreiging van angstigheid, skuld en skaamte, ontnugtering en woede, wanhoop en twyfel, hulpeloosheid en kwesbaarheid, pastoraal te hanteer. Dit kan 'n verskuiwing vanaf eksistensiële bedreigings na 'n posisie van liefde, sorg, medelye ondersteuning, tegemoetkomendheid, vryheid en hoop meebring.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.
The basic premise of this study is that a spiritual approach to care and support of people living with HIV, by means of a holistic pastoral model, would provide the Reformed Church of East Africa's Plateau Mission Hospital with an integrated dimension in their community-based care programme for people living with HIV/AIDS. This will go a long way in assisting the RCEA's diversification of the existing medical model, particularly in the Plateau Mission Hospital’s catchment area with its ever-increasing cases of infections, deaths, rejections, church-related stigma, orphans and vulnerable children. The researcher proposes the use of a spiritual model in dealing with PLWH in the Plateau Mission Hospital because this will help to address some of the unresolved theological issues that come to the fore when addressing matters concerning the health and illness of people living with HIV and AIDS. The researcher does this with acute awareness of the importance of integrating other approaches in the care and support of PLWH. For a holistic approach to be effected, the social development, medical, psychological and holistic systemic approaches to care must be considered. The holistic systemic approach used by the biomedical personnel and other caregivers should regard the person as a relational and social being acting within a cultural context. On the other hand, the biomedical model serves us with accurate diagnoses and sophisticated methods of treatment within which modern medicine is practiced. Similarly, the psychosocial model considers the influence of the social environment not only to the challenges that PLWH face, but also on the care they should receive. However, research has shown that there is an increasing need for holistic care in health care systems. This calls for the inclusion of spirituality within the developing bio-psycho-social approaches in addressing health and illness, particularly for people living with HIV and AIDS, in order for them to attain holistic healing. Plateau Mission Hospital, being a church-based institution within the jurisdiction of the RCEA’s southern presbytery, can be an effective vehicle for pastoral care of people living with HIV and AIDS. The organization is strategically placed and has the capacity (resource persons) to engage in a holistic ministry. The paper also aims at unlocking the RCEA’s resources to become more involved in all rounded existential issues of PLWH in the hospital’s catchment area. In this study, it is presupposed that, although the Hospital has a history of medical and social development work and chaplaincy office, it lacks emphasis on the spiritual dimension, and yet this focal point is important in terms of the immediate HIV/AIDS context at Plateau. The researcher established that the training that the personnel at the medical facility have undertaken promotes a clinical approach to all issues of health (prevention and treatment after prescription), even to people living with HIV/AIDS. Methodology. The first methodology for data collection that the research employed was literature review. In this case, library and church documents were reviewed to gather information on related matters. The areas reviewed were related to spirituality, care and healing in the context of HIV, pastoral care and theology in the context of HIV, and biomedical approaches in relation to the care of PLWH, and documentation (Plateau Hospital Reports, the RCEA’s constitution and Care Departmental Reports) on the RCEA’s approach to Hospital care to PLWH by means of the CBHC programme at the Plateau Mission Hospital in Eldoret. The websites were also consulted for purposes of data collection. The second method was conducting specific oral and written interviews with the Hospital’s CBHC staff, PLWH, congregational and church leadership on matters of the proposed spiritual care of PLWA. The areas interviewed were for the spiritual needs, those involved in the care and support of PLWH, improving existing interventions, the challenges encountered in the care for PLWH, the unfulfilled needs of PLWH and how spiritual care could improve the quality of the lives of PLWH. The third method of data collection was participant observation. The researcher was involved in the activities being studied. This method entailed participant observation during normal diaconal care activities in the RCEA’s Plateau parish congregations that the researcher implemented, for instance visiting people living with HIV/Aids, taking gifts to children affected by HIV. In meeting with volunteer caregivers during visits, while joining the CBHC team during follow-up meetings with PLWH in their homes, data was collected. The researcher had patient consultation during days for voluntary counseling and testing and informal meetings with volunteer caregivers. Presentation of the Thesis - Outline of Research This study is divided into five parts. Chapter 1 will examine the background to the study considering the problem statement, research questions, research objectives, hypothesis, justification, the scope of the research, the methodology used, limitations and delimitations. In Chapter 2 the paper will explore The Kenyan Scenario: Medical work and the involvement of the church within the community. This will cover the Kenyan national HIV updates, Uasin Gishu updates, Ainabkoi divisional statistics, the background to the Reformed Church of East Africa, Plateau Mission HIV ministry covering the psycho-social approach to community-based care of CBHC in the Reformed Church of East Africa in the Plateau Hospital catchment area. The paper will examine the medical care offered to people living with HIV/AIDS, such as the treatment of opportunistic diseases, administration of anti-retroviral drugs and the prevention of mother-to-child transmission and voluntary counseling and testing. The paper will also examine the social and developmental activities and services rendered to PLWA and the orphans and vulnerable children by means of compassionate care. CBHC networking with congregations, and Moi Teaching and Referral Hospital will also be highlighted. The paper will also highlight the gaps experienced as a result of the focus on medical and social developmental approaches to the care and support of PLWA and OVCs. Chapter 3 is largely the analysis of interview responses, and presents the findings of field research at the RCEA Plateau Mission Hospital’s selected area of study. This will indicate the seriousness of the unattended needs in this case the spiritual needs and the magnitude of the problem in the health facility but, by implication, affecting the church. This will need a change of stance, namely that of regarding HIV as a medical problem that the hospital needs to address, and view it as a collective need for all key players in church, hospital and community. Chapter 4 will look at the challenge HIV poses to the spiritual care of PLWH in Plateau Mission Hospital. The chapter will contain a literature review on the holistic approach in the care and support of people living with HIV. The section will look at understanding the needs of people living with HIV, pastoral care of people living with HIV, practical theology, biomedical and bio-psycho-social models in the care of PLWH. The study will also examine the relevance of God-images, systems approach, the role of the church and a spiritual care approach in the holistic healing for PLWH by means of pastoral care. Chapter 5 will conclude the paper and will shed light on the importance of the proposed approach to be integrated into the current strategy (pastoral care model with a spiritual-care approach). It is hoped that the recommendations that will be made at the end will strengthen the high demand for a holistic-care ministry to people living with HIV and the affected families in the RCEA Plateau Mission Hospital.

The problem of this study was to determine whether Kenyan Bible college students who receive instruction using a modified (highly structured) mastery learning model will demonstrate greater achievement in knowledge of Christian Church history as compared to Kenyan Bible college students who receive instruction using a traditional (minimally structured) non-mastery learning model. The subjects were 17 second-year Kenyan Bible college students enrolled in a course on Christian Church history, and they were randomly assigned to the two treatment conditions. The researcher served as instructor for both groups. The experimental group used a textbook, detailed syllabus, 200 page study guide (featuring an advance organizer to provide an ideational scaffolding), and a lesson-development feature (providing an enabling objective, congruent questions, and informative feedback for each lesson segment). The control group used a textbook and a less-detailed syllabus. Both groups shared the same classroom lectures, class discussions, required assignments, examinations, and review of examination items. Five tests of Christian church history were administered, including a pretest, three unit tests, and a comprehensive course examination. Test data were analyzed using a 2 x 5 (treatment x testing occasion) repeated measures analysis of variance (RM ANOVA). The percentage of students performing at mastery level (80% correct) on each test was also calculated. Results indicated that, from the second unit test to the comprehensive examination, the modified mastery learning group achieved slightly but consistently higher mean percentage correct scores than the traditional group, but there was no significant main effect for treatment. In contrast, the main effect for testing occasion did reach statistical significance. Across the five test occasions, 8% to 51% more students in the modified mastery learning group attained mastery level as compared to the traditional learning group.

The well-known outcome of the 1988 federal election – a Conservative Party majority in Parliament and an effective “yes” to the question of whether or not the Free Trade Agreement between Canada and the United States was desired – tends to obscure the importance of the process by which a large non-party based opposition movement sought to cultivate and organize the public’s understanding of the election’s central premise. While the opposition movement failed to have Prime Minister Brian Mulroney removed from power, the discursive process that the movement both created and was the driving force behind, is key to understanding the historical context of the debate over free trade itself. This thesis will illustrate that there existed a discursive process amongst the efforts of the anti-free trade movement from 1985-1988 to cultivate, organize, and mobilize public opposition to Mulroney’s neo-liberal economic policies, through re-framing those objections into a larger and more deeply-rooted Canadian historical narrative. A discourse analysis was conducted using the various public education materials produced by major anti-free trade civil society organizations in Canada. The examination of that discourse revealed three major stages in the overall process: First, organizations relied heavily on classic paradigms of an anti-continentalist narrative to reinforce what was different between the two countries creating an us and them paradigm and building a case for Canadian exceptionalism. Second, there was an intensification of the us and them language into a more defined us versus them, or them against us, dichotomy. Third, the anti-free trade movement sought to effectively translate the previously established civic opposition into pragmatic political action in preparation for a national election campaign. The results show that there was an evolution in the ways members of the civil society opposition framed and evolved their arguments in order to turn their “issues” into more of a “crisis.” By employing (and expanding on) discursive tools used within that public narrative to generate fear of the other to validate illusions of self, and to construct believable threats to the collective, the more “micro” discussion over the growing pervasiveness of neo-liberalism took on a hyper-nationalistic and symbolic routine, one that mirrored the iconic political and electoral debates in 1891 and 1911, both of which had also been based upon the potential for free trade with the United States. Most of all, the evidence points to a popular opposition movement against free trade, which not only significantly pre-dated the official political opposition, but in some respects created its message and focus.

This thesis addresses the issue of Pastoral remuneration for the clergy. It is an attempt to investigate whether or not full-time Pentecostal pastors in Nairobi are adequately remunerated. The thesis argues that presently the situation is far less than desirable. Reasons for such a conclusion are explored in the thesis. This is done by attempting to examine this phenomenon and critically analysing the theology behind the practice. The thesis commences by giving a background of the research topic, defining the research problem and important terms. This chapter introduces the criteria to determine adequate or inadequate remuneration. It then proceeds to identify and to define the methodology employed in the thesis. This is followed by a survey chapter where data is analysed and interpreted revealing lack of adequate pastoral remuneration. Chapter four has two parts, the first one unpacks the Pentecostal liturgy and practice at the ground revealing a heaven-ward world view of theology which does not favour the economic circumstance of the Pastors. The world view perceives that wealth and earthly prosperity are inherently dangerous to God's calling. Part two constitutes a theological critique of some ideologies. It challenges an observed dualism of Pentecostal eschatology with its form of dispensationalism. Chapter five seeks the biblical mandate for remuneration of ministers. The examined passages of Scripture articulates that the worker is worth his wages. While it is imperative that the pastor be remunerated, it does not depend on the willingness of the church but it is mandatory.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1998.

This study focused on records management in churches, particularly the Friends Church (Quakers) in Kenya. The study sought to find out the record types and formats created or received, establish records management systems currently being used, investigate the challenges faced in managing the records, and assess the status quo in records management as well as recommend possible solutions for the Friends Church in Kenya. Both qualitative and quantitative were used to collect data from the field. Through interviews, data was collected from pastors, church administrators, and church members. Exploratory research design was adopted in conducting in-depth interviews among the participants in order to understand records management practices in the Friends Church in Kenya and provide recommendations for improvement. Purposive sampling technique was adopted to select a sample size of 24 participants who included individuals with relevant information about records management in the Friends Church in Kenya. The response rate for this study was 100 percent. The study discovered that records created or received by the Friends Church in Kenya were not properly managed. This was due to lack of an electronic system of records management, inadequate qualified personnel to manage records, inaccessible records when needed, lack of fire protected cabinets, poor leadership, among others. These culminated to time wastage in churches, conflicts, overspending on various church activities, unproductivity, loss of file(s) that contain vital information, poor organization and culture, and some committed church members left the church. The Study concluded that for the Friends Church to achieve operational efficiency, it is important that the church leadership establish records management offices that are equipped with requisite resources to effectively manage paper based records and electronic records.
Information Science
M. Inf. (Information Science)

Using the “four-selves” Mission Strategy of self-governance, self-support, self-propagation and self-theologizing as an analytical tool, this study assesses the theological training of church leaders (clergy and laity) in the Anglican Church of Kenya (ACK) with regard to context, relevance and viability. Though the ACK has been in Kenya since 1844, and has been involved in vigorous evangelization, it has not grown to be fully self-governing, self-supporting, self-propagating and self-theologizing. This is evidenced mainly by its flawed theological training system which is neither relevant nor viable. The study is in ten Chapters. The first Chapter contains the introductory material, while the second Chapter gives the general overview of the ACK focusing on its growth and training needs. The ACK is a rapidly growing Church experiencing a growth of about 6.7 per cent per annum, yet she is not necessarily happy as she is not able to produce sufficient and well-trained personnel to match this growth. The third Chapter traces the history of pastoral training in the ACK, while Chapter four assesses the curriculum used to prepare church leaders in the ACK. This curriculum is uncontextualised hence irrelevant to the current Kenyan society. Chapter five evaluates the six ACK Provincial Theological Colleges. These colleges are inadequate and economically under-utilized hence not viable. The sixth Chapter underscores the importance of training Lay Church Leaders in the ACK through Theological Education by Extension (TEE), an effective training model which has failed because the ACK leadership has failed to prioritize it. The seventh Chapter discusses the main challenges encountered by the ACK in her leadership training and shows that these challenges are vital measures for improving theological training in the ACK. Chapter Eight examines the relationship between Christian Mission and Theological Training and it comes out clearly that Mission and Theology are inseparable entities. In the ninth Chapter, the author basing his arguments on the various findings in this study suggests some possible ways through which the ACK can improve her training systems. Chapter Ten concludes that if the ACK has to succeed in her mission she has to prioritize the training of her leaders.
Church Spirituality, Church History & Missiology
D. Th. (Missiology)

This thesis deals with the Harambee as an indigenous lived philosophy and its capacity of empowering the poor in the Kenyan Anglican Church. From a historical perspective, it explores and scrutinises the origins, the definition and the philosophy behind Harambee. The thesis shows how Harambee was incorporated in the Kenyan Anglican Church and how it has been used as a survival strategy in the midst of the dominant development models which have failed to address the social-economic and political issues in Kenya. The thesis notes that even though Harambee is promoted in Kenya as a cultural, socio-economic and political philosophy its basic orientation is in harmony with the Christian theology. In this regard, the thesis offers a theological understanding of Harambee in the light of themes such as creation, imago Dei, incarnation, justice, redemption, love and solidarity. In undertaking this task, the thesis attempts to shed more light on how Harambee is in harmony with the principles and values of the Asset Based Community Development (ABCD) model. It argues that Harambee shares many concerns with ABCD even though Harambee has a Kenyan cultural flavour. Therefore, it affirms that Harambee as a lived philosophy is likely to empower the poor in the community, and the Kenyan Anglican Church should consider enhancing Harambee to mobilise the local resources. In view of this, the study highlights various projects initiated by the church through Harambee and it concludes by proposing that the Church needs to go beyond humanitarian programmes and initiate sustainable projects that can address the causes of poverty thus striving to make the twenty-first century a century of hope for millions of people who are walking through the valley of the shadow of death.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

Kenyan labour laws inadequately protect HIV positive worker. The Constitution of Kenya, 1963, does not prohibit stereotypical attitudes adverse to HIV positive workers and discrimination on the basis of health status. It does not provide for the right to employment, health and health care services, and fails to delimit privacy and dignity rights. Under the Industrial Property Act, 2001, the basis for Government exploitation of patent through compulsory licensing is whimsical and parallel importing is not envisaged. Employers unilaterally draft employment contracts notwithstanding their unequal power relations to employees. The HIV and AIDS Tribunal institutionalises discrimination against HIV positive workers on the basis of the ambiguous ‘inherent job requirements.’ Plausible international labour laws and practices have no place in Kenya unless they are domesticated. SUMMARY This thesis interrogates the Kenyan labour laws and policies to identify their inefficiencies and suggest recommendations for reform. It commences with an analysis of the topical issues associated with the HIV positive worker. It then examines the extent of prevalence and ramifications of HIV/AIDS in Kenya. Subsequently, it studies the efforts made at the international and domestic arena in protecting the HIV positive worker. A comparative analysis is made of the laws protecting the HIV positive worker in a number of countries, namely, South Africa, United States of America and Australia. The thesis draws conclusions and recommends measures on how best to protect the Kenyan HIV positive worker. The labour laws should be amended to prohibit discrimination on the basis of health status, provide for right to affordable medication and work, allow negotiation of employment contracts, list international laws that Kenya ratifies without reservation as a source of law and delimit the concept of ‘inherent requirements of a job.’ The public should be sensitised to embrace HIV positive workers. Once the new Constitution is enacted, it should list socio-economic rights as fundamental rights and reform the office of the ombudsman to deal with complaints against private employers.
(LL.D.)