Journal articles: 'Church of Uganda'

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Hughes, Rebecca C. "“Grandfather in the Bones”." Social Sciences and Missions 33, no. 3-4 (September 24, 2020): 347–78. http://dx.doi.org/10.1163/18748945-bja10011.

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Abstract Evangelical Anglicans of the Church Missionary Society constructed a triumphal narrative on the growth of the Ugandan Church circa 1900–1920. This narrative developed from racial theory, the Hamitic hypothesis, and colonial conquest in its admiration of Ugandans. When faced with closing the mission due to its success, the missionaries shifted to scientific racist language to describe Ugandans and protect the mission. Most scholarship on missionaries argues that they eschewed scientific racism due to their commitment to spiritual equality. This episode reveals the complex ways the missionaries wove together racial and theological ideas to justify missions and the particularity of Uganda.

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Ward, Kevin. "Series on Church and State: Eating and Sharing: Church and State in Uganda." Journal of Anglican Studies 3, no. 1 (June 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 political power; ‘sharing’ to the expectation of inclusion. The article looks at the attempt to overcome sectarian politics, and the Christian witness of both churches in the face of state oppression and violence.

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Bondarenko, Dmitri M., and Andrey V. Tutorskiy. "Conversion to Orthodox Christianity in Uganda: A Hundred Years of Spiritual Encounter with Modernity, 1919–2019." Religions 11, no. 5 (May 1, 2020): 223. http://dx.doi.org/10.3390/rel11050223.

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In 1919, three Ugandan Anglicans converted to Orthodox Christianity, as they became sure that this was Christianity’s original and only true form. In 1946, Ugandan Orthodox Christians aligned with the Eastern Orthodox Church of Alexandria. Since the 1990s, new trends in conversion to Orthodox Christianity in Uganda can be observed: one is some growth in the number of new converts to the canonical Orthodox Church, while another is the appearance of new Orthodox Churches, including parishes of the Russian Orthodox Church Outside of Russia and the Russian Orthodox Old-Rite Church. The questions we raise in this article are: Why did some Ugandans switch from other religions to Orthodox Christianity in the first half of the 20th century and in more recent years? Were there common reasons for these two developments? We argue that both processes should be understood as attempts by some Ugandans to find their own way in the modern world. Trying to escape spiritually from the impact of colonialism, post-coloniality, and globalization, they viewed Catholicism, Anglicanism, and Islam as part of the legacy they rejected. These people did not turn to African traditional beliefs either. They already firmly saw their own tradition as Christian, but were (and are) seeking its “true”, “original” form. We emphasize that by rejecting post-colonial globalist modernity and embracing Orthodox Christianity as the basis of their own “alternative” modernity, these Ugandans themselves turn out to be modern products, and this speaks volumes about the nature of conversion in contemporary Africa. The article is based on field evidence collected in 2017–2019 as well as on print sources.

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Carney, J. J. "The Politics of Ecumenism in Uganda, 1962–1986." Church History 86, no. 3 (September 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 secondary sources, this article offers a synthesis of Ugandan Christian leaders’ political engagement during the quarter-century following independence in 1962. I argue that church leaders in the 1960s embraced a politically quiescent, “social development” approach best embodied in the ecumenical Uganda Joint Christian Council. In the early 1970s, Anglican and Catholic leaders slowly withdrew from active collaboration with Amin's regime, embracing an approach I term “prudent recalcitrance,” entailing shifting stances of official silence, private lobbying, and carefully crafted written critiques. Finally, during the political unrest and civil war of the early 1980s, church leaders adopted a posture of “prophetic presence,” standing for and with the people in opposition to Milton Obote's increasingly violent state.

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Pritchard, John. "Parallel Lives." Holiness 7, no. 2 (December 1, 2021): 71–76. http://dx.doi.org/10.2478/holiness-2021-0009.

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Abstract A comparative study of William Wadé Harris, 1865–1929, and Apolo Kivebulaya, 1865–1932. The Liberian Harris’s short evangelistic tour of the Ivory Coast and western Gold Coast, 1913–1915, laid the foundations of contemporary Methodism, Catholicism, and the independent Harrist Church in Côte d’Ivoire and Church of the Twelve Apostles and others in Ghana. The Ugandan Anglican priest Kivebulaya ministered in the kingdom of Toro in western Uganda, 1895–1915, and in northeast Congo, 1915–1933, and is acclaimed as the founder of the Anglican Church in the Congo.

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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 (April 9, 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 work and ministry of one of those women who opened the door to the ordination of women in the Church of the Province of Uganda. In her response to the challenges of the time, Njangali not only refused the old definitions of women’s involvement in church ministry but also guided the whole church to rethink and renew its leadership policy.

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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 conflict, between separate Pentecostal churches, that are independent of each other, are rare. Yet inter-church feuds and conflicts among Pentecostal churches in Uganda occupy a significant part of public space and discourses. Through analysis of both print and electronic media reports and engagement with twenty key informant interviewees, this article sought to establish and analyse the nature, manifestations and root causes of inter-church conflict between Pentecostal churches in Uganda. The study established that Pentecostal pastors are not only the major protagonists of inter-church conflicts but also act as collective agents for the churches in conflict. The study further established that religious conflicts among Pentecostal churches are caused by different ideological inclinations, theological differences notwithstanding, but mainly by the desire to dominate the religious market and by power struggle dynamics within the religious leadership. This tension has a particular impact on society given pastors’ visibility, access to media and their public action in the Ugandan context.

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Alava, Henni, and Alessandro Gusman. "Purity rules in Pentecostal Uganda." Suomen Antropologi: Journal of the Finnish Anthropological Society 46, no. 3 (November 21, 2022): 52–70. http://dx.doi.org/10.30676/jfas.115525.

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Rules concerning romantic relationships and sex—what we term ‘purity rules’—are central to Pentecostalism in Uganda. In public church arenas, the born-again variant of the rules laid down during Uganda’s ‘ABC’ response to HIV/AIDS — ‘abstain till marriage and be faithful once you marry’—are presented as clear and non-negotiable. Yet in church members’ lives, and in their conversations with each other or in small church groups, space is often created for interpretation and deliberation about the officially strict rules. In this article, we use ethnographic material from fieldwork in urban Pentecostal churches in Uganda to describe how rules work on people, and people work on rules. We describe this process of relational ‘rulework’ as taking place at the nexus of an individual’s relationship to the church, to small groups at the church, and to God. The dynamics of rulework become particularly evident at occasions where rules are transgressed, or where the nature of the rules—and thus of possible transgression—is questioned. Three central axes of rulework can be identified: first, the (claimed) transgressor’s position in church hierarchy; second, the level of publicity at which their transgression is made known to others; and third, their relationship to God. Approaching rules as objects of anthropological analysis foregrounds how what Morgan Clarke (2015) has called the ‘ruliness’ of religious traditions, and what we describe as the messiness of religious adherents’ lives, exist in parallel with each other. Where ‘ruliness’ and ‘messiness’ interact is where rulework takes place and where it can most productively be ethnographically observed. Keywords: Morality, ethics, religion, sex, transgression

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McKinnon, Andrew. "Demography of Anglicans in Sub-Saharan Africa: Estimating the Population of Anglicans in Kenya, Nigeria, South Africa, Tanzania and Uganda." Journal of Anglican Studies 18, no. 1 (May 2020): 42–60. http://dx.doi.org/10.1017/s1740355320000170.

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AbstractThere is an emerging debate about the growth of Anglicanism in sub-Saharan Africa. With this debate in mind, this paper uses four statistically representative surveys of sub-Saharan Africa to estimate the relative and absolute number who identify as Anglican in five countries: Kenya, Nigeria, South Africa, Tanzania and Uganda. The results for Kenya, South Africa and Tanzania are broadly consistent with previous scholarly assessments. The findings on Nigeria and Uganda, the two largest provinces, are likely to be more controversial. The evidence from statistically representative surveys finds that the claims often made of the Church of Nigeria consisting of ‘over 18 million’ exceedingly unlikely; the best statistical estimate is that under 8 million Nigerians identify as Anglican. The evidence presented here shows that Uganda (rather than Nigeria) has the strongest claim to being the largest province in Africa in terms of those who identify as Anglican, and is larger than is usually assumed. Evidence from the Ugandan Census of Populations and Households, however, also suggests the proportion of Ugandans that identify as Anglican is in decline, even if absolute numbers have been growing, driven by population growth.

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Kafeero, Israel. "An Inquiry into the Role of Chaplains in Seventh-Day Adventist Schools in Uganda." Pan-African Journal of Theology 1, no. 1 (December 8, 2022): 64–88. http://dx.doi.org/10.56893/pajot.2022-v1i1.133.

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This study is approached with a presupposition that Seventh-day Adventist (SDA) school chaplains in Uganda are engaged in discipleship work. The paper sought to understand the role of chaplains in SDA secondary schools in Uganda. This study adopted a qualitative research approach. Data were collected by conducting interviews. A purposive sample of 10 secondary schools was selected from a population of 96 secondary schools. These schools were SDA Church-operated, and others were privately owned but affiliated to the SDA Church in Uganda. Data were analyzed using logical cross case-analysis. The findings indicated that SDA school chaplains in Uganda perform the role of school pastors by proselytizing. However, they struggle with issues of nurture and retention due to the porous nature of their converts.

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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 (February 9, 2021): 38–45. http://dx.doi.org/10.36347/sjahss.2021.v09i02.001.

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Senoga, Wasswa Asaph. "The Impact of Strategic leadership and Committee practices, Ethics Training, and Whistleblowing on Fraud Prevention in Churches." International Journal of Research and Innovation in Social Science VIII, no. IV (2024): 2934–56. http://dx.doi.org/10.47772/ijriss.2024.804275.

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Purpose – The purpose of this paper is to examine the impact of strategic leadership and committee practices, ethics training, whistleblowing, and their effects on the Fraud prevention of Churches. Design/methodology/approach – Data were collected from 12 surveys conducted in the church of Uganda dioceses in central Uganda. Regression analysis was conducted to examine the relationships between the impact of Strategic leadership and Committee practices, ethics training, whistleblowing, and fraud prevention. Findings – The findings revealed that strategic leadership and committee practices, ethics training, and whistleblowing significantly contribute to positive fraud prevention for Church finances. Practical implications – In order for Churches to prevent fraud, serious emphasis on strategic leadership, ethics training, and whistleblowing is vital. Originality/value – According to the author’s understanding, this is one of the first empirical studies to assess the impact of strategic leadership and committee practices, ethics training, and whistleblowing on fraud prevention in the Church of Uganda.

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

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Ward, Kevin. "Bishop Senyonjo and the Church of Uganda." Theology & Sexuality 26, no. 1 (January 2, 2020): 21–27. http://dx.doi.org/10.1080/13558358.2020.1770050.

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Cranmer, Frank. "Archbishop of Uganda v Joyce and Others." Ecclesiastical Law Journal 26, no. 2 (May 2024): 238–39. http://dx.doi.org/10.1017/s0956618x24000103.

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In April 2023, the House of Bishops of the Province of the Church of Uganda elected Canon Godfrey Kasana as Bishop of Luwero. Before his consecration could take place, however, a member of the church submitted a petition alleging that he was unsuitable for consecration on grounds of adultery – and in June the House of Bishops revoked his nomination. The respondents, in effect, sought judicial review of that decision, while the Archbishop argued that the claim was brought against the wrong party and was frivolous, vexatious and an abuse of process.

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Kahyana, Danson Sylvester. "The Poetics of Place and Space in Michael David Kyazze’s Zimbabwe-Set Novel Rustlings of the Mulberry Tree (2014)." Matatu 48, no. 1 (2016): 205–20. http://dx.doi.org/10.1163/18757421-04801014.

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The essay explores the centrality of place and space in the Ugandan Michael David Kyazze’s Zimbabwe-set Rustlings of the Mulberry Tree (2014), a novel which details the fight against pederasty of some Pentecostal Church pastors. One of the issues examined is why this novel, which is a fictionalized account of real-life events that happened in Uganda, is set in Zimbabwe. I argue that if we look at Zimbabwe not just as a geographical reality—i.e. as a country located in southern Africa—but also as a socio-political reality, then Kyazze’s choice of this country as the setting for his book becomes a discursive strategy to carry across his message to his Ugandan reading public through the refraction of another place that closely resembles Uganda. In other words, through the abuse of office that happens in the fictional Zimbabwe that the author creates, the Ugandan reader is invited to compare and contrast this far-away place with home. Also explored are the ways by which the novel can be read as a battle over the control of space between the accused pastors and government forces as represented by the police.

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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 (August 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 that a one-dimensional understanding of the cosmological underpinnings of rituals as a locally embedded tool of transitional justice (TJ) has an impact on the failure of TJ in northern Uganda. Thus the article highlights the specific cultural dilemmas in which the process of peace currently appears to be stuck.

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Shibar, Arinaitwe, Gwokyalya Edith Baagala, Ainembabazi Earnest, Lucy Aja, and Justine Tumuhairwe. "Church Financial Demands and Christian Church Attendance in Kyeizooba Sub County, Bushenyi District of Uganda." INOSR ARTS AND HUMANITIES 10, no. 1 (May 29, 2024): 25–29. http://dx.doi.org/10.59298/inosrah/2024/101.2529.

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Church financial demands has led to lack of trust among church leaders and their believers due to frequency of the financial demands from church members without accountability to the members. This has brought lack of trust among church leaders by followers hence reducing attendance of Christians in church and occasioned the creation of different churches by the members due to mistrust between each other. In the light of the above observations, the study calls for Church preachers to explicitly explain God’s word and bring their worshippers to knowledge of God. The church should start self-sustaining projects like rearing cattle, chicken and other agricultural projects so that its treasury can be increased. There is need for churches to form worship memberships’ care team that review the attendance of their worshipers. Finally, there is need for leaders of the church to constantly visit the homes of their Christian brothers, pray for them so that their investments can be blessed by God. Keywords: Christian church, Church financial demands, Membership, Religious market, Worshippers

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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 secure institutional affiliation and research clearance prior to my departure (through MISR, the Makerere Institute of Social Research), I still had to climb a mountain of paperwork on arrival. At Makerere University itself, the library archives held some material of interest to me, such as an extensive newspaper collection, local church publications, some of the papers of the major political parties from the 1950s and 1960s, and a number of relevant research dissertations. Nevertheless, due to the prohibition of photocopying and a shutdown of at least two hours for lunch each day, working through it called on reserves of patience and negotiating skills that I did not realize I had!At the Uganda National Archives, Entebbe, although a number of detailed handlists existed for early twentieth-century papers, later material was far less readily accessible. Files from the 1940s, for instance, did not appear to be cataloged at all.

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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 (April 22, 2019): 1288–309. http://dx.doi.org/10.1111/dech.12503.

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

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van Klinken, Adriaan, and Martin Zebracki. "Porn in church: moral geographies of homosexuality in Uganda." Porn Studies 3, no. 1 (October 23, 2015): 89–92. http://dx.doi.org/10.1080/23268743.2015.1083882.

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Katimbo, Duncan, and John Micheal Maxel Okoche. "What is the relationship between monitoring and performance of Church of Uganda Projects in Namirembe Diocese?" International Journal of Culture and Religious Studies 3, no. 1 (October 19, 2022): 48–68. http://dx.doi.org/10.47941/ijcrs.1072.

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Purpose: It was prudent that the Church of Uganda strategic plan 2025 was incorporated with a monitoring strategy intended to progressively track program performance and analyze activity implementation and foresee any difficulties so as to take timely corrective action. This paper examined the relationship between monitoring and performance of Church of Uganda Projects in Namirembe Diocese. Methodology: A Cross sectional survey design was used on a study population of 117 respondents. 87 respondents filled the Survey questionnaires whose responses were analysed by using correlational and regression analysis by using PSPP software Version 1.2.0-g0fb4db. Key Informant interviews and an FGD were carried out and responses were analysed using content analysis and results presented as text. Findings: Descriptive findings highlighted that monitoring to some extent improves project performance (mean 3.12), This was further supported by the qualitative findings. Furthermore, inferential statistics confirmed that Monitoring had a significant positive relationship with Project performance (β=0.25, p= 0.014<0.05). Unique contribution to theory, practice and policy: In conclusion, this paper established that monitoring influences project performance. The weaknesses included; Diversion of funds from the intended projects, No assigned personels to directly monitor projects, Lack of monitoring skills and knowledge, Lack of transparency in the reports, inadequate salaries of the monitoring staff, conflict of interest in the businesses that are run on Church land. Therefore, to improve upon the performance of Church of Uganda projects, it is important to strengthen the monitoring mechanisms; financial monitoring, process monitoring and outcome monitoring. The non-existent monitoring framework will be developed with informed decisions from the study.

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Griffiths, Tudor. "Bishop Alfred Tucker and the Establishment of a British Protectorate in Uganda 1890-94." Journal of Religion in Africa 31, no. 1 (2001): 92–114. http://dx.doi.org/10.1163/157006601x00040.

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AbstractThe article considers the involvement of Bishop Alfred Tucker and other missionaries of the Church Missionary Society (CMS) in the establishment of a British Protectorate in Buganda between 1890 and 1894. These missionaries were drawn, often not unwillingly, into political affairs, both within Uganda and internationally. The contribution made by Tucker was frequently ill-informed and sometimes tendentious. Nevertheless, he sought to uphold the long-standing CMS regulation that missionaries should abstain from any political involvement. The theoretical distinction between the sacred and secular was alien to the intellectual heritage of Uganda, and in practice it was contradicted by the activities of CMS missionaries, who justified their involvement in terms of considering Uganda to be a 'special case'.

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Weld, Emma L. "‘Walking in the light’: the Liturgy of Fellowship in the Early Years of the East African Revival." Studies in Church History 35 (1999): 419–31. http://dx.doi.org/10.1017/s0424208400014182.

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During a Christmas convention at Gahini mission station in Rwanda in 1933, a large number of people publicly confessed their sins, resolved to turn from their present beliefs and embraced the Christian Faith. From then on, missionaries of the Ruanda Mission wrote enthusiastically to their supporters in Britain of people flocking into churches in South-West Uganda and Rwanda, of ‘changed lives’, of emotional confessions followed by ‘tremendous joy’, and of the spontaneous forming of fellowship groups and mission teams. Ugandans working at Gahini saw an opportunity for ‘waking’ the sleeping Anglican Church in Buganda and elsewhere which had, they believed, lost its fervour. Following in the tradition of the evangelists of the 1880s and 1890s they travelled vast distances to share their message of repentance and forgiveness with others. This was the beginning of the East African Revival, long prayed for by Ruanda missionaries and the Ugandans who worked alongside them. Max Warren, General Secretary of the Church Missionary Society, writing in 1954 when the Revival was still pulsating through East Africa, perceived the revival phenomenon as ‘a reaffirmation of theology, a resuscitation of worship and a reviving of conscience … for the church’. All three were in evidence from the early years of the East African Revival, but perhaps the most dramatic change was the form taken by the ‘resuscitation of worship’.

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Wild-Wood, Emma. "Powerful Words: Reading the Diary of a Ganda Priest." Studies in World Christianity 18, no. 2 (August 2012): 134–53. http://dx.doi.org/10.3366/swc.2012.0012.

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This paper aims to explore the nexus of power, literacy and conversion in the work of indigenous evangelists by an analysis of the diaries of Apolo Kivebulaya, a CMS ‘church teacher’ and Ugandan Anglican priest. It uses excerpts from the diaries and oral testimony to understand the Christianity that Apolo and those who read with him were creating and to better comprehend the role of evangelists as cultural brokers mediating change. Two significant stories and an explanation of the nature of Apolo's diaries pave the way for three foci: the agency accorded to texts in the negotiation between literacy and orality at the point of conversion; the contested power of literacy in the context of evangelism; and the connection between reading and conversion in Uganda.

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Boyd, Lydia. "Ugandan Born-Again Christians and the Moral Politics of Gender Equality." Journal of Religion in Africa 44, no. 3-4 (March 20, 2014): 333–54. http://dx.doi.org/10.1163/15700666-12340025.

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In recent years Ugandan born-again Christians have regularly engaged in forms of social protest—against homosexuality, in support of youth sexual abstinence—that they characterize as acts in defense of the African family. At the center of these protests was an overriding concern with the effects of a global discourse of rights-based gender equality on Ugandan cultural norms. Drawing on long-term fieldwork in a born-again church in Kampala, this article examines the underlying moral conflict that shapes born-again women’s and men’s rejections of gender equality. At the center of such conflicts were concerns about the ways rights-based equality undermined other models for moral personhood and gendered interdependence that existed in Uganda, models that were characterized as essential for social stability and personal well-being. This conflict is analyzed in relation to a broader sense of moral insecurity that pervaded discussion of gender and family life in Kampala.

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Lauterbach, Karen. "“A Refugee Pastor in a Refugee Church”." Migration and Society 4, no. 1 (June 1, 2021): 149–62. http://dx.doi.org/10.3167/arms.2021.040114.

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This article discusses “refugee-refugee hosting” in a faith-based context. It looks particularly at Congolese churches in Kampala, Uganda, that play a crucial role for Congolese refugees seeking refuge and protection. The article analyzes hybrid forms of hosting in a faith-based context and discusses the implications of this for how guest and host categories are perceived. Four different patterns of refugee-refugee hosting are explored in which the relationship between host and guest as well as pastor and church member differ. The article argues that social status and hierarchies are important for how hosting is practiced. Moreover, religious ideas of gift giving, sacrifice, and reciprocity also influence hosting in this context.

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Katimbo, Duncan, and John Micheal Maxel Okoche. "What is the relationship between evaluation and performance of Church of Uganda Projects in Namirembe Diocese?" International Journal of Culture and Religious Studies 3, no. 1 (October 27, 2022): 69–89. http://dx.doi.org/10.47941/ijcrs.1088.

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Purpose: Evaluation as a good management practice and an integral function of the project life cycle improves project performance (Shapiro, 2007; Nyonje et al, 2012; Shelber, 2014). The Church of Uganda planned various evaluations to determine the performance of the strategic plan 2025. This paper examined the relationship between evaluation and performance of Church of Uganda Projects in Namirembe Diocese. Methodology: A Cross sectional survey design was used on a study population of 117 respondents. 87 respondents filled the Survey questionnaires whose responses were analysed by using correlational and regression analysis by using PSPP software Version 1.2.0-g0fb4db. Key Informant interviews and an FGD were carried out and responses were analysed using content analysis and results presented as text. The empirical results were presented in frequencies, percentages and summarized into tables. Findings: Descriptive findings highlighted that evaluation to some extent improves project performance (mean 3.1), This was further supported by the qualitative findings. However, inferential statistics revealed that evaluation had a non-significant positive relationship with Project performance (β=0.17, p= 0.188>0.05). Unique contribution to theory, practice and policy: In conclusion, this paper established that evaluation to some extent influences project performance. The weaknesses included; having impromptu evaluations of what has not been monitored, lack of evaluation skills and knowledge, lack of commitment from staff, lack of allegiance to the Diocese and only local parish focus, lack of having set Key performance indicators (KPIs) and baseline information. Therefore, to improve upon the performance of Church of Uganda projects, it is important to strengthen the evaluation mechanisms; baseline evaluation, mid-term evaluation and end-term evaluation. The non-existent evaluation framework will be developed with informed decisions from the study.

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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 (October 1986): 239. http://dx.doi.org/10.2307/1581294.

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

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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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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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Rukanyangira, Nazarious, Nassolo Belinda Kitata, and Paul William Kitata. "Employee Benefits and Job Satisfaction in Faith Based Institutions in Uganda." European Journal of Human Resource 7, no. 2 (November 30, 2023): 60–78. http://dx.doi.org/10.47672/ejh.1667.

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Purpose: The study was conducted on the influence of employee benefits on job satisfaction in Faith Based Institutions in Uganda, a case study of the Church of Uganda¸ Provincial Secretariat. The study was guided by specific objectives as; to establish the influence of health insurance, to examine the effect staff allowances, and to establish the relationship between retirement benefits and job satisfaction at Church of Uganda¸ Provincial Secretariat. Materials and Methods: The study used a blend of cross sectional¸ descriptive, and correlation research designs, with questionnaires and interviews as data collection methods. A sample size of 92 was attained from a study population of 130 employees. Findings: Findings revealed no relationship between health benefits and job satisfaction (r=-0.001 Sig = p = 0.990 ≥ 0.05); a weak positive relationship between staff allowances and job satisfaction (r = 0.253** Sig=0.015> 0.01) and adjusted R-Square value of 0.053; a weak positive relationship between staff allowances and job satisfaction (r = 0.260** Sig=0.012> 0.05) and adjusted R-Square value of 0.057; Basing on the findings there is no relationship between health benefits and job satisfaction while weak relationships exists between staff allowances¸ retirement benefits and job satisfaction. Implications to Theory, Practice and Policy: The COU Provincial Secretariat need to put into place health benefit system and improve both allowance and retirement benefits so that both may make bigger contribution to job satisfaction.

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Kasibante, Amos. "The Ugandan Diaspora in Britain and Their Quest for Cultural Expression within the Church of England." Journal of Anglican Studies 7, no. 1 (May 2009): 79–86. http://dx.doi.org/10.1017/s1740355309000163.

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AbstractThe article examines the Anglican identity of two Ugandan immigrant communities in Britain and the congregations they have formed in order to foster their social, culture, and spiritual well-being. The two communities are the Acholi, who hail from the northern part of Uganda, and the Baganda from the central region. The former have formed the Acholi London Christian Fellowship while the latter have formed two distinct, yet similar, congregations in two separate London parishes. These are Okusinza mu Luganda (Worship in Luganda) and Ekkanisa y’Oluganda (the Luganda Church). The second is an offshoot of the first one. This article illustrates that religion and ethnicity are often inextricably intertwined, and that for the immigrants, Anglicanism does not merely displace or replace their native culture, but gives it a new sense of direction as they also shape it in the light of their aspirations. In this sense, we can speak of religious ethnicity, which refers to cases where an ethnic group is linked to a religious tradition shared by other ethnic groups.

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Behrend, Heike. "The Rise of Occult Powers, AIDS and the Roman Catholic Church in Western Uganda." Journal of Religion in Africa 37, no. 1 (2007): 41–58. http://dx.doi.org/10.1163/157006607x166582.

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AbstractTaking as my example a lay organisation of the Roman Catholic Church, the Uganda Martyrs Guild, which entered the public domain in western Uganda in the 1990s and started to organise witch and cannibal hunts, I offer two arguments to the ongoing debate on the rise of occult forces in Africa. First, against the tendency to find the origin of the rise of occult forces in the invisible hand of capital, I relate the dramatic activation and rise of occult forces in Africa to the large increase in death rates caused by the AIDS epidemic (and to a lesser extent local wars). Although various scholars have shown in detail that in Africa contemporary Christianity has not put an end to witchcraft and the occult, but instead provided a new context in which they make perfect sense, they missed the point that precisely the fight against the occult reproduces and strengthens the 'enemy'. As I try to show, Christian anti-witchcraft movements are instrumental in reinstating the occult powers they fight against.

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Williams, Lars H. "“An automatic Bible in the brain”: Trauma and prayer among Acholi Pentecostals in northern Uganda." Transcultural Psychiatry 58, no. 4 (June 15, 2021): 561–72. http://dx.doi.org/10.1177/13634615211018556.

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This article examines the role of prayers for traumatized survivors of war within a Pentecostal-charismatic community in post-conflict northern Uganda. It argues that becoming part of a church group and learning certain regimes of prayer can work toward symptom relief and recovery for people suffering from traumatic experiences. The study builds on 13 months of ethnographic fieldwork in rural northern Uganda, with extensive participant observation of religious practices and interviews with rural church congregants. The article attempts to show, through a single case narrative, how individual prayer practices are trained and learned and to identify features of prayer that may alter the individual experience of distress. Analytically, the article builds on Tanya Luhrmann’s scholarship on prayer and applies this conceptual framework to a post-conflict context. The study expands on Luhrmann’s concepts of prayer as an emotional technology in order to understand how psychiatric symptoms are managed within a Pentecostal-charismatic community. The article further argues that a conceptual focus on training of skills can contribute to debates on the universal versus particular characteristics of psychiatric expression and concepts of mind. This argument contributes to current debates on non-clinical ways of managing traumatic experiences and to debates about models of mind in different cultural settings.

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Mukasa, Geoffrey, and Nicholas Kamusiime. "The Value of Managing Library Information Resources in Digital Form in Uganda." African Research & Documentation 118 (2012): 69–78. http://dx.doi.org/10.1017/s0305862x00020574.

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The explosion of information in libraries has led to several means and measures of managing this information. New technologies are driving new developments in electronic publishing and learning and people have become increasingly dependent on digital information and the internet as a medium for gaining and exchanging information. There is growing evidence in Uganda of successful digitisation projects to develop digital resources. Libraries and Archives have embarked on digitising their information resources to provide access to and to preserve their unique materials in their collections.The records at UCU have been digitised and made available in both digital and microfilm format. The digitised Archives of the Church of Uganda Office of the Archbishop are divided into series and these are: Administrative Records, General File, Dioceses, Programs/Activities/Institutions, and Related Organisations.

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Hauser, Michael, and Mara Lindtner. "Organic agriculture in post-war Uganda: emergence of pioneer-led niches between 1986 and 1993." Renewable Agriculture and Food Systems 32, no. 2 (June 6, 2016): 169–78. http://dx.doi.org/10.1017/s1742170516000132.

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AbstractUganda is the largest producer of organic commodities in Africa. While most of the literature associate the start of organic agriculture in Uganda with the first certified project, no accounts exist about non-certified organic agriculture before 1993. Both in Europe and in the USA, pioneers drove non-certified organic agriculture as a response to economic, ecological and social crises. Uganda suffered two decades of civil war ending in 1986 causing multiple crises. We explore how post-war conditions influenced the emergence of organic agriculture in Uganda. We conducted individual semi-structured interviews with 12 organic agriculture experts from Central and Southwestern Uganda. Interviews were held in English using interview guides informed by a transition theoretical perspective. Interviews were tape-recorded, transcribed and analyzed using deductive and inductive coding. Our analysis shows that the degraded environment, food insecurity and economic instability after the war created a sense of urgency for the rehabilitation of livelihoods. Pioneers, including civil society activists, farmers, entrepreneurs and researchers, responded by promoting low-cost, resource-conserving technologies and agronomic practices to smallholder farmers. Economic liberalization, decentralization and institutional vacuum eased pioneers’ activities, despite facing opponents from the government and research. Through experimental learning, demonstration farms and cooperation with the Catholic Church, public extension services, researchers and international development-oriented non-governmental organizations, pioneers reached out to farmers in Eastern, Central and Southwestern Uganda. As challenging as post-war crises may be, they offer opportunities for changing development trajectories. Therefore, reconstruction and rehabilitation efforts can accommodate sustainability concerns and allow the introduction of course-changing measures in any sector.

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Ward, Kevin. "The Church of Uganda and the Exile of Kabaka Muteesa II, 1953-55." Journal of Religion in Africa 28, no. 4 (November 1998): 411. http://dx.doi.org/10.2307/1581559.

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Ward, Kevin. "The Church of Uganda and the Exile of Kabaka Muteesa Ii, 1953-551." Journal of Religion in Africa 28, no. 4 (1998): 411–49. http://dx.doi.org/10.1163/157006698x00233.

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42

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

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Agwang, A., H. Ngonzi, and J. Ekudo. "Working With Organized Groups to Change Cultural Beliefs and Norms Toward Cancer in Uganda." Journal of Global Oncology 4, Supplement 2 (October 1, 2018): 142s. http://dx.doi.org/10.1200/jgo.18.56900.

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Background and context: Cultural norms, beliefs and practices are great hindrance to efforts toward early detection and treatment of cancer in Uganda as most of the individuals believe its witchcraft, curse or bad luck. Working with organized groups such as churches, cultural associations, women associations, is key in changing such beliefs. HealthAid Uganda (HAU) for the last 3 years has worked in partnership with Watoto Church among other groups to deliver cancer awareness, screening and screening for other health problems in the districts of Mukono, Kampala and Wakiso. Aim: To mobilize organized groups within the community to raise awareness about cancer to correct prevailing myths, misconceptions and negative cultural beliefs, norms and practices. Strategy/Tactics: HAU built a strong partnership with its target groups one of which being Watoto church with whom joint planning activities were carried out. It involved the review of HAU's previous community health outreaches as a source of experience. The review also gave insight into the development of the activity plan; including the services to be rendered, the community leaders to be involved and the day in which the events would be conducted. The event included health talks on HPV, cervical and breast cancer, testimonies by the survivors, practical demonstration for self-breast examination, cervical cancer screening and distribution of cancer education materials. Program/Policy process: Involvement of community groups and champions in changing beliefs toward cancer epidemic is key. Outcomes: There was increased spirit of partnership which attracted various civil society organizations with Watoto church being the key partner. The government health center administration recognized efforts and pledged to offer further support in mobilizing the community. The awareness walk attracted public participation and need for the services. It demonstrated need to further work with organized groups within the community to form cancer task force groups to bring cancer information to every household. The events were covered by media, leading to increased demand for the services provided, with estimated 1500 individuals who received with both awareness, screening and consultative services. What was learned: HAU-Watoto partnership involvement showed that working with organized groups produces better results in cancer control and treatment in Uganda. Indeed changing cultural beliefs, norms and practices toward cancer prevention and control can be a success story if working with organized local groups is taken into consideration as a tool to reaching out to individuals and the approach during this year showed much more results than 2016.

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Asaf, Adebua, Oriangi George, Edekebon Elaijah, Ezati Akullu Betty, and Amone Charles. "Factors Influencing Public University’s Role in Community Transformation." East African Journal of Arts and Social Sciences 7, no. 1 (July 17, 2024): 412–19. http://dx.doi.org/10.37284/eajass.7.1.2050.

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Paucity of knowledge exists on the factors that influence the capacity of universities to transform communities, particularly in the Ugandan context. This study examined the internal factors that influence the capacity of Gulu University to contribute to community transformation in Gulu City in Northern Uganda. A cross-sectional study design was used while employing self-administered questionnaire to sample 390 households. Logistic regression model was used to evaluate the influence of internal factors on Gulu University’s role in transforming the surrounding communities. Findings revealed that scholarships by the university (p=.000), enterprises developed within the community through Gulu University’s engagement (p=.007), religious meetings for spiritual transformation (p=.036), and the teaching done at the university (p=.045) had a statistically significant influence on the university’s role in transforming the surrounding community in Gulu city. The study concludes that universities, the central government, and other stakeholders need to focus more on scholarships for further education, enterprise development, supporting the church, and teaching in the university to realise multiplied transformation of the surrounding communities

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Wild-Wood, Emma. "“Except You Be Born of Water and the Spirit, You Cannot Enter into the Kingdom”." Social Sciences and Missions 36, no. 1-2 (April 21, 2023): 179–200. http://dx.doi.org/10.1163/18748945-bja10065.

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Abstract The role of rituals as forces for social change in Christian mission history can be over looked particularly where the rituals are adopted from a Protestant church. Through the examination of the performance – setting, characters, script and sounds – of an early Anglican baptism in Toro, Western Uganda, this article illustrates how this ritual was used to enact and affect the values and objectives of a new society in its immediate context and in transnational frame of reference. The article argues for renewed historical attention to rituals as embodiments of change.

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Kassimir, Ronald. "The social power of religious organization and civil society: The Catholic Church in Uganda." Commonwealth & Comparative Politics 36, no. 2 (July 1998): 54–83. http://dx.doi.org/10.1080/14662049808447767.

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Alava, Henni. "The Lord’s Resistance Army and the arms that brought the Lord." Suomen Antropologi: Journal of the Finnish Anthropological Society 44, no. 1 (September 20, 2019): 9–29. http://dx.doi.org/10.30676/jfas.v44i1.75028.

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This article develops the notion of polyphonic silence as a means for thinking through the ethical and political ramifications of ethnographically encountering and writing about silenced violent pasts. To do so, it analyses and contrasts the silence surrounding two periods of extreme violence in northern Uganda: 1) the northern Ugandan war (1986–2006), which is contemporarily often shrouded by silence, and 2) the early decades of colonial and missionary expansion, which the Catholic church silences in its commemoration of the death of two Acholi catechists in 1918. Employing the notion of polyphony, the article describes how neither of these silences is a mere absence of narration. Instead, polyphonic silences consist of multiple, at times discordant and contradictory sounds, and cannot be consigned to single-cause explanations such as ‘trauma’ or ‘recovery’. Reflecting on my own experience of writing about and thereby amplifying such silences, I show how writing can serve either to shield or break silence. The choice between these modes of amplification calls for reflection on the temporal distance of silence, of the relations of power amid which silence is woven, and of the researchers’ ethical commitments and normative preconceptions.

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Lee, Seung Byoung. "A Study of The Significance of Church Building for Mission in Uganda: Focusing on The Church Building Movement of Union Vision Missions." Theology of Mission 72 (November 30, 2023): 212–42. http://dx.doi.org/10.14493/ksoms.2023.4.212.

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Cantrell, Phillip A. "“We Were a Chosen People”: The East African Revival and Its Return To Post-Genocide Rwanda." Church History 83, no. 2 (May 27, 2014): 422–45. http://dx.doi.org/10.1017/s0009640714000080.

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This article, drawing upon primary field research, analyzes the origins and history of the East African Revival of the 1930s and its ongoing relevance and role in post-genocide Rwanda. Starting as a Holiness-inspired, Anglican movement, the Revival persisted among the Tutsi Diaspora during their exile to refugee camps in Uganda following the 1959 Hutu-led Revolution and has returned with them following the coming to power of the Rwandan Patriotic Front in 1994. The Revival, as it presently experiences a reawakening in the post-genocide church, provides the Tutsi returnees with a spiritual mechanism to explain their plight as refugees and a means by which to heal from decades of suffering. Additionally, a narrative has emerged in which they believe themselves to be a “Chosen People” who found redemption and healing in the refugee camps by embracing the revival spirit. Many Anglican returnees further believe they have been “chosen” to bring healing and reconciliation, through the revivalist tradition, to post-genocide Rwanda. While the return of the Revival tradition in the post-genocide Anglican Church offers potential benefits for Rwanda's reconciliation and recovery, the church must also abandon its apolitical inclinations and challenge the ruling regime in the name of truth, democratization, and justice.

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Gribble, Richard. "Bishop Vincent McCauley, CSC: Ecumenical Pioneer." Mission Studies 25, no. 2 (2008): 252–71. http://dx.doi.org/10.1163/157338308x365396.

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AbstractVincent McCauley, bishop and missionary, was a great champion of the Second Vatican Council (1962–1965). As Bishop of Fort Portal, Uganda, a new diocese in the Western portion of the country (1961–1971), McCauley was instrumental in the full implementation of the 16 documents of Vatican II, but his principal legacy will be his work in the area of ecumenism. Overcoming significant and long standing hostility between Roman Catholics and Anglicans, McCauley was able to forge ecumenical dialogue and programs on various levels. Beginning simply through prayer services and a vernacular translation of the New Testament, he graduated to be a founder and initial chairman of the Uganda Joint Christian Council (UJCC), an organization which made great strides in removing government opposition to religion and forging dialogue between Christians in areas of sacraments and social justice. Both simultaneously and after his tenure in Fort Portal, McCauley served as chairman and secretary general of the Association of Member Episcopal Conferences of Eastern Africa (AMECEA). These positions allowed him to continue his ecumenical work on a broader scope.He was instrumental in setting up numerous conferences to foster ecumenical dialogue, various pastoral programs and certain educational initiatives, including the Interdisciplinary Urban Seminar, for which McCauley served as a member of the Academic Board. He was also integrally involved as a member of the advisory board of the Christian Organization Research and Advisory Trust (CORAT), an organization that sought to train church members in organization and management.Vincent McCauley stands as a significant example of one who implemented the ecumenical teachings of Vatican II on local and regional levels. His contribution continues to serve the church in Eastern Africa today.

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Journal articles on the topic 'Church of Uganda'

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