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Relevant bibliographies by topics / Church and state – Uganda

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Journal articles

Academic literature on the topic 'Church and state – Uganda'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Church and state – Uganda"

1

Ward, Kevin. "Series on Church and State: Eating and Sharing: Church and State in Uganda." Journal of Anglican Studies 3, no. 1 (2005): 99–119. http://dx.doi.org/10.1177/1740355305052827.

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ABSTRACTThe article explores the complexities of church-state relations in Uganda, with particular reference to the two dominant churches: the Anglican Church of Uganda (the Protestants) and the Roman Catholic Church. Together the two churches include some 80 per cent of Ugandans. Since the beginnings of Christianity in the late nineteenth century, the rivalry between the two communions has had political implications, with the Anglican Church perceived as constituting a quasi-establishment and the Catholics as lacking political clout. In local discourse, ‘eating’ refers to the enjoyment of pol

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2

Carney, J. J. "The Politics of Ecumenism in Uganda, 1962–1986." Church History 86, no. 3 (2017): 765–95. http://dx.doi.org/10.1017/s0009640717001287.

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In standard postcolonial political polemics in Uganda, colonial Anglican and Catholic churches have been castigated for fomenting and exacerbating Uganda's political divisions. These polemics overlook the growing ecumenical ties between Catholic and Anglican leaders that began in the 1950s and continued well into the 1980s. In particular, the shared experience of political oppression forged solidarity between erstwhile Catholic and Anglican rivals, especially during the Idi Amin dictatorship of 1971–1979 and the brutal civil war of 1979–1986. Drawing on an array of archival, oral, and secondar

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3

HANSEN, HOLGER BERNT. "CHURCH AND STATE IN EARLY COLONIAL UGANDA." African Affairs 85, no. 338 (1986): 55–74. http://dx.doi.org/10.1093/oxfordjournals.afraf.a097771.

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4

Alava, Henni, and Catrine Shroff. "Unravelling Church Land: Transformations in the Relations between Church, State and Community in Uganda." Development and Change 50, no. 5 (2019): 1288–309. http://dx.doi.org/10.1111/dech.12503.

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5

Hackett, Rosalind I. J., and Holger Bernt Hansen. "Mission, Church and State in a Colonial Setting: Uganda 1890-1925." Journal of Religion in Africa 16, no. 3 (1986): 239. http://dx.doi.org/10.2307/1581294.

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6

Twaddle, Michael, and Holger Bernt Hansen. "Mission, Church and State in a Colonial Setting: Uganda 1890-1925." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 21, no. 3 (1987): 440. http://dx.doi.org/10.2307/485667.

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7

Rowe, John A., and Holger Bernt Hansen. "Mission, Church, and State in a Colonial Setting: Uganda, 1890-1925." American Historical Review 93, no. 1 (1988): 205. http://dx.doi.org/10.2307/1865809.

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8

Meier, Barbara. "“Death Does Not Rot”: Transitional Justice and Local “Truths” in the Aftermath of the War in Northern Uganda." Africa Spectrum 48, no. 2 (2013): 25–50. http://dx.doi.org/10.1177/000203971304800202.

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The article looks at the way Acholi in northern Uganda address war-related matters of “peace” and “justice” beyond the mainstream human rights discourse reflecting some of the basic concepts that are decisive for the way people deal with transitional and local justice. The relationality and the segmentary structure of Acholi society play major roles in categorising “peace” and “war” while being at odds with the globalised standards of human rights that have been brought into play by international agencies, civil society and church organisations as well as the Ugandan state. A major argument is

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9

Thomas, Norman E. "Book Review: Mission, Church and State in a Colonial Setting: Uganda 1890–1925." International Bulletin of Missionary Research 10, no. 4 (1986): 184–85. http://dx.doi.org/10.1177/239693938601000416.

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10

Ward, Kevin. "'The Armies of the Lord': Christianity, Rebels and the State in Northern Uganda, 1986-1999." Journal of Religion in Africa 31, no. 2 (2001): 187–221. http://dx.doi.org/10.1163/157006601x00121.

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AbstractThe accession to power of the National Resistance Movement in Uganda in 1986 was intended to inaugurate a new beginning for Uganda, an end to the political, ethnic and religious divisions that had characterised the country's violent history since the 1960s. Although peace, stability and the strengthening of democratic structures have brought substantial progress to many parts of the country, the Acholi of Northern Uganda have felt largely excluded from these benefits. Violence and insecurity have characterised the districts of Gulu and Kitgum since 1986. It is not simply the failure of

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