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

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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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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11

Howell, Caroline. "A Cupboard of Surprises: Working in the Archives of the Church of Uganda." History in Africa 28 (2001): 411–15. http://dx.doi.org/10.2307/3172226.

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I spent a month in Uganda on a ‘fact-finding mission,’ attempting to ascertain the general potential of the archives there for my D. Phil research. I planned to work in the manuscripts section of Makerere University library and in the Uganda National Archives at Entebbe. In addition, since my interest was in church-state relations in the pre-independence period, I was particularly keen to discover what church or mission material might be accessible to me. I knew of no researcher who had used local church records in recent years, and certainly not for the decolonization era.Although I tried to

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12

Iliffe, John. "Mission, Church and State in a Colonial Setting: Uganda 1890–1925. By Holger Bernt Hangen. Pp. xx + 649. London: Heinemann, 1984." Journal of Ecclesiastical History 37, no. 2 (1986): 360–61. http://dx.doi.org/10.1017/s0022046900033285.

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13

Thomas, N. E. "Mission, Church and State in a Colonial Setting: Uganda 1890-1925. By Holger Bernt Hansen. New York: St. Martin's Press, 1985. 649 pp. $39.95." Journal of Church and State 28, no. 1 (1986): 129–30. http://dx.doi.org/10.1093/jcs/28.1.129.

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14

Allen, Tim. "Understanding Alice: Uganda's Holy Spirit Movement in context." Africa 61, no. 3 (1991): 370–99. http://dx.doi.org/10.2307/1160031.

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This article examines the Holy Spirit movement of Alice Lakwena, which emerged i n Uganda between 1987 and 1989. The popular account of Alice, as told in the Western media especially, ignored die social and historical contexts which are essential to understanding die forces which gave rise to her and her following. The spirit possession revealed by Alice Lakwena took forms which were familiar t o the people of this part of Uganda, aldiough die political and social dislocations of the late 1980s were significant in shaping her actions and in determining the full range of issues with which her s

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15

Pirouet, M. Louise. "Missionaries and Government - Mission, Church and State in a Colonial Setting: Uganda, 1890–1925. By Holger Bernt Hansen. London: Heinemann Educational Books, 1984. Pp. xix + 649. £19–50." Journal of African History 27, no. 1 (1986): 182–85. http://dx.doi.org/10.1017/s0021853700029327.

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16

Daughrity, Dyron. "Bishop Stephen Neill, the IMC and the State of African Theological Education in 1950." Studies in World Christianity 18, no. 1 (2012): 41–62. http://dx.doi.org/10.3366/swc.2012.0005.

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From April to July of 1950, Bishop Stephen Neill (1900–84) took a sweeping tour of East and West Africa to assess the state of African theological education. He visited Egypt, Sudan and the six British territories in tropical Africa: Tanganyika, Kenya, Uganda, Nigeria, Gold Coast (Ghana) and Sierra Leone. Employed by the World Council of Churches at the time, Neill was appointed by the International Missionary Council to spearhead the project. The overall objective was to shed insight on what could be done to improve the quality of theological education and the training of ministry in Africa.

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17

Carstea, Daniela. "Church and State, Church in State." INTERNATIONAL JOURNAL OF MANAGEMENT SCIENCE AND BUSINESS ADMINISTRATION 7, no. 4 (2021): 23–28. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.74.1003.

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The purpose of this paper is to briefly analyse the three existing models regulating the limits and the areas of intersectionality between the spiritual and the lay power, recognisable and identifiable in the countries of the European Community, that made possible the noticeable onslaught of secularisation in (post-)modernity. The first section will then be supplemented with a sociologically-informed analysis of the increasing desacralisation of our world, employing as a starting point Matthew Arnold’s poem, Dover Beach, foreboding the perils of loss of faith as early as the nineteenth century

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18

Kakooza, Paul, and Emmanuel Kiwumulo. "Church of Uganda Retirement Policy Funding and its Implementation: A Case of Church of Uganda Buganda Dioceses." Scholars Journal of Arts, Humanities and Social Sciences 9, no. 2 (2021): 38–45. http://dx.doi.org/10.36347/sjahss.2021.v09i02.001.

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19

Ward, Kevin. "Bishop Senyonjo and the Church of Uganda." Theology & Sexuality 26, no. 1 (2020): 21–27. http://dx.doi.org/10.1080/13558358.2020.1770050.

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20

Byaruhanga, Christopher. "Called by God but Ordained by Men: The Work and Ministry of Reverend Florence Spetume Njangali in the Church of the Province of Uganda." Journal of Anglican Studies 8, no. 2 (2009): 219–39. http://dx.doi.org/10.1017/s1740355309000011.

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AbstractThe controversy over the ordination of women as priests in the Church of the Province of Uganda has been going on for a long time. Today, there are a few women priests in a good number of dioceses in the Church of the Province of Uganda. But this revolution against the conservative order of male domination has not come without a price. Women who feel called by God to the ministry in the Church of the Province of Uganda are usually discriminated against even when they eventually become ordained. One wonders whether women are called by God but ordained by men. This article looks at the w

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21

Asiimwe, P., P. Ebusu, and D. Olodi. "World Cancer Day As a Platform for Advocacy, Stakeholder Mobilization and Awareness Creation: The Experience of Uganda Cancer Society." Journal of Global Oncology 4, Supplement 2 (2018): 169s. http://dx.doi.org/10.1200/jgo.18.69800.

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Background: World Cancer Day (WCD) provides a platform to raise awareness. This year Uganda's commemoration was held at the Parliamentary grounds. Aim: To bring together Uganda's stakeholders through an inclusion approach to advocate for, share information and raise awareness on cancer while recognizing efforts made and appreciating challenges faced in the fight against the epidemic. Strategy: Partnership building was key. Partners involved were; Uganda Cancer Society (UCS), Uganda Cancer Institute (UCI), Ministry of Health, World Health Organization, media, Uganda Corporate League, interrelig

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22

Isiko, Alexander Paul. "Religious Conflict among Pentecostal Churches in Uganda." Technium Social Sciences Journal 14 (November 23, 2020): 616–44. http://dx.doi.org/10.47577/tssj.v14i1.2089.

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Extensive research has been done on Pentecostal churches over the past years. Several studies have focused on their history and robust growth, some on their economic and developmental ethos, while others have focused on their theological stances, and growing political influence in society. Amidst these kinds of studies, is the need to address the overt challenge posed by religious conflict among Pentecostal churches. Whereas there is growing scholarly interest in religious conflict among Christian churches, this has been narrowed to intra-church conflict. However, studies on inter-church confl

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23

Cullen, Bernard. "Church and State." Irish Philosophical Journal 2, no. 1 (1985): 70–73. http://dx.doi.org/10.5840/irishphil1985214.

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24

Krasikov, Anatoly. "Church – State – Society." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 6, no. 4 (1997): 52–59. http://dx.doi.org/10.30570/2078-5089-1997-6-4-52-59.

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25

Purcell, Brendan. "Church and State." Philosophical Studies 31 (1986): 380–403. http://dx.doi.org/10.5840/philstudies1986/198731100.

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26

Nancy, Jean-Luc. "Church, State, Resistance." Journal of Law and Society 34, no. 1 (2007): 3–13. http://dx.doi.org/10.1111/j.1467-6478.2007.00378.x.

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27

Klaassen, Johann A. "Church and State." Social Philosophy Today 20 (2004): 197–99. http://dx.doi.org/10.5840/socphiltoday2004204.

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28

Minnerath, Roland. "Church/State Relations." Ecumenical Review 50, no. 4 (1998): 430–40. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00361.x.

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29

van Klinken, Adriaan, and Martin Zebracki. "Porn in church: moral geographies of homosexuality in Uganda." Porn Studies 3, no. 1 (2015): 89–92. http://dx.doi.org/10.1080/23268743.2015.1083882.

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30

Gray, Catherine. "Compositional techniques in roman catholic church music in Uganda." British Journal of Ethnomusicology 4, no. 1 (1995): 135–55. http://dx.doi.org/10.1080/09681229508567241.

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31

Koterski,, Joseph W. "Church, State, and Society." International Philosophical Quarterly 51, no. 2 (2011): 272–74. http://dx.doi.org/10.5840/ipq201151230.

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32

Purcell, Brendan. "Church, State and Society." Irish Philosophical Journal 3, no. 1 (1986): 58–79. http://dx.doi.org/10.5840/irishphil1986314.

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33

Clarke, Desmond M. "Church, State and Society." Irish Philosophical Journal 3, no. 2 (1986): 117–25. http://dx.doi.org/10.5840/irishphil1986329.

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34

Shear, Marie, and Bryan F. Le Beau. "Separating Church and State." Women's Review of Books 20, no. 10/11 (2003): 29. http://dx.doi.org/10.2307/4024251.

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35

Schrift, Alan D. "Between Church and State." International Studies in Philosophy 24, no. 2 (1992): 41–52. http://dx.doi.org/10.5840/intstudphil199224276.

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36

Volf, Miroslav. "Church, State, and Society." Transformation: An International Journal of Holistic Mission Studies 6, no. 1 (1989): 24–31. http://dx.doi.org/10.1177/026537888900600106.

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37

Nikiforenko, E. M. "Between State and Church." Russian Studies in History 54, no. 4 (2015): 313–27. http://dx.doi.org/10.1080/10611983.2015.1169131.

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38

Ferrer Conill, Raul. "Camouflaging Church as State." Journalism Studies 17, no. 7 (2016): 904–14. http://dx.doi.org/10.1080/1461670x.2016.1165138.

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39

Fraser, James W. "Church, State, and School." History of Education Quarterly 45, no. 3 (2005): 461–67. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00049.x.

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40

Oftestad, Bernt T. "The Church of Norway ‐ a state church and a national Church." Studia Theologica - Nordic Journal of Theology 44, no. 1 (1990): 31–37. http://dx.doi.org/10.1080/00393389008600084.

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41

Abinales, Patricio N. "Review Essay: Church and State and Church as State in the Philippines." Bulletin of Concerned Asian Scholars 28, no. 2 (1996): 62–70. http://dx.doi.org/10.1080/14672715.1996.10416201.

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42

Fylypovych, Liudmyla, and Anatolii Kolodnyi. "The Culture of State-Church and Church-State Relations: The Ukrainian Case." Roczniki Kulturoznawcze 12, no. 2 (2021): 9–30. http://dx.doi.org/10.18290/rkult21122-1.

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The article is devoted to relations between Church and the Ukrainian State and analysis of their current state and prospects of development. The authors analyze some state–church approaches to the relationship between State and Church based on Ukrainian legislation and social concepts of churches. The main task of a modern state is to guarantee freedom of conscience to citizens and provide conditions for free functioning of religious organizations. Church also assumes certain responsibilities to the state and society. The article provides an overview of the attitude of the Catholic, Greek Cath

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43

Kassimir, Ron. "Beyond The State In Rural Uganda." Journal of Religion in Africa 41, no. 1 (2011): 128–30. http://dx.doi.org/10.1163/157006611x556656.

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44

Moyd, Michelle. "Beyond the State in Rural Uganda." African and Asian Studies 10, no. 2-3 (2011): 267–70. http://dx.doi.org/10.1163/156921011x587059.

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45

Garvey, Brian. "Education and the State in Uganda." Journal of Educational Administration and History 28, no. 1 (1996): 58–69. http://dx.doi.org/10.1080/0022062960280104.

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46

Stern, Marc D., and James E. Wood. "Readings on Church & State: Selections from the Journal of Church and State." Journal of Law and Religion 8, no. 1/2 (1990): 657. http://dx.doi.org/10.2307/1051341.

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47

Kavykin, Oleg. "The community of the Russian Orthodox Old-Believer Church in Uganda." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2019): 42. http://dx.doi.org/10.31857/s086919080005950-2.

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48

Dreisbach, Daniel L., and Philip Hamburger. "Separation of Church and State." American Journal of Legal History 47, no. 3 (2005): 338. http://dx.doi.org/10.2307/30039538.

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49

PRIMETSHOFER, Bruno. "Church and State in Austria." European Journal for Church and State Research - Revue européenne des relations Églises-État 2 (January 1, 1995): 81–90. http://dx.doi.org/10.2143/ejcs.2.0.2002883.

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50

HEIKKILÄ, Markku, Jyrki KNUUTILA, and Martin SCHEININ. "State and Church in Finland." European Journal for Church and State Research - Revue européenne des relations Églises-État 2 (January 1, 1995): 115–29. http://dx.doi.org/10.2143/ejcs.2.0.2002886.

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