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Journal articles on the topic 'Culture and religion in Zimbabwe'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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1

Machoko, Collis Garikai. "Religion and Interconnection With Zimbabwe." Journal of Black Studies 44, no. 5 (June 19, 2013): 472–95. http://dx.doi.org/10.1177/0021934713492174.

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2

Kurebwa, Jeffrey, and Nyasha Yvonne Kurebwa. "Child Marriages in Rural Zimbabwe." International Journal of Civic Engagement and Social Change 5, no. 1 (January 2018): 40–54. http://dx.doi.org/10.4018/ijcesc.2018010103.

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The objectives of this article was to understand the causes, effects and measures to reduce child marriages in rural Zimbabwe. Child marriages have serious social, economic, health and political implications on young girls and their communities. Young girls are also robbed of their locally and internationally recognised rights. Ending child marriages demands a multi-sectoral approach where all actors, such as parents, national governments, non-governmental organisations (NGOs), local culture, and religion are involved. This article relies on qualitative methodology to gather data. Purposive sampling and snow ball sampling methods were used to identify key informants and women who were victims of child marriages. Stakeholders involved in children's rights should provide reproductive health and education services to local communities in order to end child marriages.
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3

Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.

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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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4

Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (March 29, 2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.

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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting to break free of the oppressive biblical traditions and bringing about changes regarding the status of women in their churches. In some cases women are now being given more active roles in the churches, but on the other hand are still bound at home by an oppressive traditional Shona patriarchal culture and customs. Through a hybrid qualitative research design combining phenomenology and case study, what we are referring to as phenomenological case study, we argue that Christianity is a stimulus to change, an impetus to revolution, and a grounding for dignity and justice that supports and fosters gender equity efforts.
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5

Chidarikire, Sherphard, Merylin Cross, Isabelle Skinner, and Michelle Cleary. "An ethnographic study of schizophrenia in Zimbabwe: The role of culture, faith, and religion." Journal of Spirituality in Mental Health 22, no. 2 (October 15, 2018): 173–94. http://dx.doi.org/10.1080/19349637.2018.1531366.

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6

Chitando, Ezra. "‘Faithful Men of a Faithful God’? Masculinities in the Zimbabwe Assemblies of God Africa." Exchange 42, no. 1 (2013): 34–50. http://dx.doi.org/10.1163/1572543x-12341249.

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Abstract Many scholars have examined masculinities in African societies. However, these examinations cannot be generalised across Africa, given the socio-cultural, economic, political and historical factors that infringe with religious beliefs. This article offers a case study of masculinities in a specific religious context, the Zimbabwe Assemblies of God Africa (zaoga), a Pentecostal church. It utilises zaoga’s teachings on masculinities against the background of Shona religion and culture (the dominant ethnic group in Zimbabwe). The analysis specifically focuses on the role of the Jesus-figure in the discourse on masculinity in zaoga, exploring whether Jesus presents a model of ‘redemptive masculinity’ or rather reinforces hegemonic notions of masculinity. The article highlights the ambiguity of Pentecostal masculinity and offers an overall critique of the effects of masculinities upon Pentecostal faith and practice.
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7

Goredema, Dorothy. "The Role of Culture and Arts in Peace Building and Reconciliation." DANDE Journal of Social Sciences and Communication 2, no. 1 (January 1, 2017): 4–17. http://dx.doi.org/10.15641/dande.v2i1.27.

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This paper argues that conflict resolution, peace building and reconciliation in the 21st century requires a cultural slant in addition to conventional political and military approaches. This development should not be surprising especially given the nature of recent wars which have turned out to be more intra-state than inter-state. Since the end of the Cold war, wars have been focused on issues of culture, ethnicity, politics and religion than on nationalisms. Thus, cultural beliefs, norms, traditions, ethnicity and religion have contributed towards many major disruptions that have cost innocent lives and loss of valuable property. In addition, conflicts and divisions within societies reflect lack of appreciation and intolerance of others` cultural beliefs, views and are motivated by cultural differences. In the wars of recent decades, rape has been used as a weapon of war and children have been abducted to be killers and sex-slaves. Millions of families have been uprooted from their homes. Taken as a whole, these current developments allow us to witness how everyday people are experiencing the historical, cultural, economic and social forces that shape our world. As such, this present effort unpacks the role that culture can play in peace building and reconciliation. The research is qualitative in nature and applied discourse analysis to draw information from journal articles, published books as well as reports in the area of reconciliation and peace-building. Examples will be drawn mainly from Zimbabwe and other different countries in world to substantiate some of the arguments put forward in the paper.
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8

Muzorewa, Gwinyai H. "Book Review: Culture, Religion and Liberation: Proceedings of the EATWOT Pan African Theological Conference, Harare, Zimbabwe, January 6–11, 1991." Missiology: An International Review 26, no. 2 (April 1998): 222–23. http://dx.doi.org/10.1177/009182969802600234.

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9

Dumizulu Manungo, Rodgers. "Lived Experiences of the Left-Handed: A Case of Solusi University, Zimbabwe." EAST AFRICAN JOURNAL OF EDUCATION AND SOCIAL SCIENCES 1, no. 3 (October 27, 2020): 39–51. http://dx.doi.org/10.46606/eajess2020v01i03.0041.

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This study purposed to explore the lived-experiences of students and workers at Solusi University, Zimbabwe. Questionnaires were administered amongst 24 participants to gather information, which was interpreted through structured and unstructured themes. The highlighted themes, which have implications on the public and private sectors, included heredity, strength in particular areas, discrimination and suppression as well as the impact of family, religion and culture. Key findings of this study revealed that there is still intolerance of the left-handers using the left-hand for chores, such as cooking, eating and writing. Another finding, which provided more questions than answers, was whether or not handedness is hereditary due to mixed results. In addition, this study found out that the left-handers faced equipment challenges at home and educational institutions. Another finding, which might need further investigation pertained the psychological effects of forced suppression of the use of the left-hand. Recommendations of this study include a need for the use of the international day of the left-handed for awareness and mobilization to support the left handed. In addition, national and institutional policy formulators and implementers should make deliberate efforts towards facilitating for user-friendly equipment and items for the left-handers.
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10

Tsang, Eileen Yuk-ha, Shan Qiao, Jeffrey S. Wilkinson, Annis Lai-chu Fung, Freddy Lipeleke, and Xiaoming Li. "Multilayered Stigma and Vulnerabilities for HIV Infection and Transmission: A Qualitative Study on Male Sex Workers in Zimbabwe." American Journal of Men's Health 13, no. 1 (January 2019): 155798831882388. http://dx.doi.org/10.1177/1557988318823883.

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Male sex workers are marginalized in most societies due to intersectional stigma between prostitution and homosexuality. In Zimbabwe, a proliferation of male sex workers in major cities such as Harare and Bulawayo has been reported. However, there is a shortage of studies that explore their lives. The current qualitative study aims to describe the practices of sex work, life contexts, and HIV risks and vulnerabilities based on in-depth interviews among 15 male sex workers in Bulawayo. Our studies suggest that the stigma against male sex workers comes from diverse sectors including culture (“homosexuality is un-African, introduced by the Whites”), religion (“same sex is a sin before the God”), law and police (“homosexuality is illegal in Zimbabwe. Engaging in it can send one to prison”), media (“the media is hostile to sex workers particularly men as we are regarded as abnormal and unclean”), and their family (“should they get to know about it, they will disown me”). In this context, male sex workers were excluded from national HIV prevention and treatment programs. They had limited knowledge and many misconceptions about HIV. The stigma and discrimination from health-care providers also discouraged them from health seeking or HIV testing. The non-disclosure to female partners of convenience and sexual relations further increased their vulnerabilities to HIV infection and transmission. Current efforts to address the HIV epidemic should pay attention to male sex workers and tackle the intersecting stigma issues. male sex workers need support and tailored HIV prevention and treatment services to improve their HIV prevention practices, health, and well-being.
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11

Mapuranga, Tapiwa. "Bargaining with Patriarchy?" Fieldwork in Religion 8, no. 1 (October 29, 2013): 74–91. http://dx.doi.org/10.1558/firn.v8i1.74.

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The status of women remains contested. While women constitute the majority of members in literally all religions, the top positions tend to be monopolised by men. An array of historical, cultural, theological and socio-economic reasons has been proffered to account for this anomaly. New religious movements have often promised women liberation and emancipation. In Africa, Pentecostal and neo-Pentecostal movements have accorded women leadership roles as they interrogate missionary Christianity. This study examines women’s notable rise to influential leadership within the Pentecostal movement in Zimbabwe. While the older Pentecostal churches of the 1970s and 1980s were male dominated, the 1990s ushered in the phenomenon of women leaders within the Pentecostal movement in Zimbabwe. Notable examples include Apostle Eunor Guti, Apostle Petunia Chiriseri, Dr Faith Wutawunashe and others. However, these women Pentecostal leaders tend to be married to charismatic founders of Pentecostal ministries. This study interrogates their status within the Pentecostal movement. On the hand, it contends that these women must be accepted as leaders in their own right. It argues that they have appropriated the religious significance of women in indigenous culture and have applied it to the Pentecostal movement. They are leaders of specific ministries and are not mere appendages of their husbands. However, on the other hand, the study argues that their position as wives of Pentecostal leaders needs to be approached critically. It has tended to generate a moderate position on feminist issues within the Pentecostal movement. The study concludes that women Pentecostal leaders in contemporary Zimbabwe tend to bargain with patriarchy. They are unwilling to challenge patriarchy and promote a biblical hermeneutics that is subservient. It suggests that gender within the Pentecostal movement in contemporary Zimbabwe requires a liberating biblical hermeneutics.
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12

Thomas, Norman. "Authentic Indigenization and Liberation in the Theology of Canaan Sodindo Banana (1936–2003) of Zimbabwe." Mission Studies 22, no. 2 (2005): 319–32. http://dx.doi.org/10.1163/157338305774756540.

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AbstractAfrican theologies are most often classified as either theologies of inculturation, or of liberation. Canaan Banana was one of few African theologians who combine authentic indigenization and liberation in their thought. The author, who knew Rev. Banana personally, based his analysis on Banana's writings and on interpretations by other scholars. Banana's theology was influenced by his ecumenical leadership as a Methodist minister, studies in the United States, involvement in the liberation struggle, and national leadership as the first President of Zimbabwe. Banana's liberation perspective, in contrast to those of most South African black theologians, dealt with issues of class rather than of color. His political theology, articulated when he was president of Zimbabwe, focused on the relation of socialism and Christianity. For him liberation involved struggle and even armed struggle. In his last decade former President Banana began to articulate a prophetic "Combat Theology." Banana stimulated a heated discussion on biblical hermeneutics in southern Africa by proposing deletion from the Bible of passages used to justify oppression. Believing that God is revealed also through creation and African culture, he found creative myths and images of Jesus in the cultures of his own Shona and Ndebele peoples. His contribution is a theology that can help Christianity to be both indigenous and socially relevant in 21st century Africa.
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13

Kollman, Paul. "Erica Bornstein, . The Spirit of Development: Protestant NGOs, Morality, and Economics in Zimbabwe. Religion in History, Society, and Culture: Outstanding Dissertations. New York: Routledge, 2003. xiv+213 pp. $75.00 (cloth)." Journal of Religion 84, no. 2 (April 2004): 281–82. http://dx.doi.org/10.1086/421797.

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14

Bhebhe, Muchumayeli. "Religio-Culture, Fear, and Zimbabwe’s Leadership Perceptions." Perichoresis 14, no. 1 (June 1, 2016): 75–100. http://dx.doi.org/10.1515/perc-2016-0005.

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Abstract The study is a response to the call for papers on African issues and discusses the notion of leadership in the Zimbabwean context. Based on material drawn through an interdisciplinary research process, this article argues that the phenomenon of fear emanating from a Zimbabwean religio-culture cuts across the country’s socio-political structures and affects its different forms of leadership. Therefore, by drawing on primary and secondary as well as literary and non-literary, sources, the article examines how and why religio-culture and especially its elements, such as the phenomenon of fear, continue to influence the people’s understanding of leadership. The quest for a cross-cultural perspective leads to the consideration of both African and non-African scholarly views. In order to draw on concrete data, I focus on the perceptions and experiences of ordinary citizens whether professionals or non-professionals. Furthermore, the study considers arguments and propositions from disciplines such as history, political science, religious studies, anthropology, and African philosophy, among others.
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15

Kalu, Ogbu. "Karanga Indigenous Religion in Zimbabwe." Pneuma 30, no. 2 (2008): 337–38. http://dx.doi.org/10.1163/157007408x346564.

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16

Bessant, Leslie, and Oyekan Owomoyela. "Culture and Customs of Zimbabwe." International Journal of African Historical Studies 36, no. 1 (2003): 159. http://dx.doi.org/10.2307/3559336.

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17

Nosovich, V. "Culture and Religion." Soviet Anthropology and Archeology 26, no. 4 (April 1988): 65–81. http://dx.doi.org/10.2753/aae1061-1959260465.

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18

Hordern, Joshua. "Religion and culture." Medicine 44, no. 10 (October 2016): 589–92. http://dx.doi.org/10.1016/j.mpmed.2016.07.011.

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19

Cohen, Adam B., Michael Shengtao Wu, and Jacob Miller. "Religion and Culture." Journal of Cross-Cultural Psychology 47, no. 9 (September 24, 2016): 1236–49. http://dx.doi.org/10.1177/0022022116667895.

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20

Rabczyński, Paweł. "Culture and Religion." Rocznik Teologii Katolickiej 17, no. 1 (2018): 85–102. http://dx.doi.org/10.15290/rtk.2018.17.1.06.

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21

Aranoff, Deena. "Religion as culture." Dialog 59, no. 3 (July 23, 2020): 193–94. http://dx.doi.org/10.1111/dial.12593.

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22

Marshall, Alison. "Religion as Culture." Studies in Religion/Sciences Religieuses 45, no. 4 (October 14, 2016): 476–94. http://dx.doi.org/10.1177/0008429816659096.

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Today’s Chinese Communist Party (CCP), which came to power in 1949, continues to recognize religion and Christianity as part of the dominant Western culture, and as the means to establish relationships and promote religion and culture. When faced with a moral or ethical dilemma the CCP looks to a Confucian past for traditions just as the Canadian state draws on the Protestant and Catholic cultures of its so-called founding peoples. The Chinese state has additionally attempted to manage religious engagement by propping up select Buddhist temples and working through grassroots personal webs of connection to household religious altars, enshrined deities, and communal practices. In China and in Canada, states claim neutrality but in both cases and for different reasons religion is treated as culture. The paper’s ethno-historical approach draws on over 15 years of fieldwork and historical research throughout the Chinese cultural sphere (China, Taiwan, Hong Kong, Singapore, the Philippines, and Canada). Looking across histories and nations it traces state governance in China and Canada, webs of connections, and personal interactions that have shaped religious identities and the resurgence of Chinese temple life and select religious cults.
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23

Huffman, Thomas N. "Ritual Space in the Zimbabwe Culture." Ethnoarchaeology 6, no. 1 (February 22, 2014): 4–39. http://dx.doi.org/10.1179/1944289013z.0000000008.

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24

Chirikure, Shadreck, Munyaradzi Manyanga, A. Mark Pollard, Foreman Bandama, Godfrey Mahachi, and Innocent Pikirayi. "Zimbabwe Culture before Mapungubwe: New Evidence from Mapela Hill, South-Western Zimbabwe." PLoS ONE 9, no. 10 (October 31, 2014): e111224. http://dx.doi.org/10.1371/journal.pone.0111224.

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25

Mukwende, Tawanda. "An archaeological study of the Zimbabwe Culture capital of Khami, southwestern Zimbabwe." Azania: Archaeological Research in Africa 52, no. 1 (November 24, 2016): 132. http://dx.doi.org/10.1080/0067270x.2016.1261812.

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Mlambo, Alois, Maurice T. Vambe, and Abebe Zegeye. "The culture of crisis and crisis of culture in Zimbabwe." African Identities 8, no. 2 (May 2010): 89–91. http://dx.doi.org/10.1080/14725841003785112.

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27

Gruenwald, Oskar. "Culture, Religion and Politics." Journal of Interdisciplinary Studies 21, no. 1 (2009): 1–24. http://dx.doi.org/10.5840/jis2009211/21.

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This essay proposes that while a "Christian" democracy may be too idealistic, liberal democracy presupposes transcendent moral and spiritual norms, in particular a Judeo-Christian foundation for human dignity and human rights. A Biblical understanding of human nature as fallible and imperfect susceptible to worldly temptations, emphasizes free choice and personal responsibility, and the imperative to limit the temporal exercise of power by any man or institution. Maritain's concept of integral or Christian humanism is founded on personalism, the unique value and dignity of each human being created in the image of God, and the need for community. The major challenge for literal democracy is how to reconcile individual freedom with socio-economic-political-legal institutions and processes which require the constraint of man-made laws and the exercise of authority and power The essay condudes that perhaps the major legacy of the American founding is the notion of the priority of liberty which offers the best prospects for conjoining reason and faith, the secular and the sacred, Athens and Jerusalem, The priority of liberty also animates Maritain's vision of a "Christianly-inspired" personalistic society capable of advancing both individual human flourishing and the common good.
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Donégani, Jean-Marie. "Religion, Culture et Société." Transversalités 105, no. 1 (2008): 107. http://dx.doi.org/10.3917/trans.105.0107.

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Waibel, Paul R., and George M. Marsden. "Religion and American Culture." History Teacher 24, no. 3 (May 1991): 366. http://dx.doi.org/10.2307/494629.

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Brand, Gerrit. "Culture, Power and Religion." NTT Journal for Theology and the Study of Religion 65, no. 2 (May 18, 2011): 117–36. http://dx.doi.org/10.5117/ntt2011.65.117.bran.

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Cultuur kan op verschillende manieren worden omschreven: als gewoonte, habitus, symboolsysteem of een geheel van concrete verhalen, praktijken en instituties. Culturen zijn niet uniform of statisch: ze veranderen voortdurend en hebben ongelijke gevolgen voor de onderscheiden groepen in een samenleving. Cultuur is daarom niet onschuldig: ze heeft te maken met machtsverhoudingen. Als een groep culturele erkenning opeist, duidt dat niet per se op nostalgie of weerstand tegen verandering. De eis kan ook voort-komen uit verzet tegen marginalisering. In dominante discoursen wordt dat vaak miskend en wordt culturele weerstand vaak geneutraliseerd door een conceptueel verschil te maken tussen cultuur en religie. Zo houdt men de schijnbare onschuld van cultuur in stand en versterkt men de dominantie van één bepaald religieus perspectief, namelijk dat van de moderne natiestaat en van de neoliberale economie.
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Picard, Michel. "Religion, tradition et culture." L'Homme, no. 163 (June 21, 2002): 107–36. http://dx.doi.org/10.4000/lhomme.174.

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Avny, Amos. "Me, Religion and Culture." OALib 06, no. 09 (2019): 1–15. http://dx.doi.org/10.4236/oalib.1105735.

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Hordern, Joshua. "Religion, culture and conscience." Medicine 48, no. 10 (October 2020): 640–43. http://dx.doi.org/10.1016/j.mpmed.2020.07.007.

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Hardacre, Helen. "Religion in contemporary culture." Japanese Studies 12, no. 2 (September 1992): 15–22. http://dx.doi.org/10.1080/10371399208521905.

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Langworthy, Russell L. "Religion, society, and culture." Reviews in Anthropology 19, no. 1-4 (July 1991): 97–107. http://dx.doi.org/10.1080/00988157.1991.9977968.

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Nye, Malory. "Editorial: Culture and religion." Culture and Religion 1, no. 1 (May 2000): 5–12. http://dx.doi.org/10.1080/01438300008567134.

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Lauer,, Quentin. "Religion, Reason, and Culture." Owl of Minerva 25, no. 2 (1994): 173–86. http://dx.doi.org/10.5840/owl19942521.

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van der Walt, Bennie J. "CULTURE, WORLDVIEW AND RELIGION." Philosophia Reformata 66, no. 1 (December 2, 2001): 23–38. http://dx.doi.org/10.1163/22116117-90000210.

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Why is a Reformational philosophy needed in Africa? It is necessary, because something is missing in African Christianity. Most Western missionaries taught Africans a “broken” or dualistic worldview. This caused a divorce between traditional culture and their new Christian religion. The Christian faith was perceived as something remote, only concerned with a distant past (the Bible) and a far-away future (heaven). It could not become a reality in their everyday lives. It could not develop into an all-encompassing worldview and lifestyle. Because Reformational philosophy advocates the Biblical, holistic approach of a comprehensive worldview, it is welcomed on our continent. It contains a healing and liberating message to our bleeding and lost continent. What Africans, however, neither want nor can afford, is an ivory tower philosophy, playing intellectual games; a philosophy which does not do or change anything. They want a philosophy which is a “marriage” between abstract ideas and the facts on the ground. They need a Christian philosophy with compassion that may even contribute to the alleviation of their poverty!
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Raday, F. "Culture, religion, and gender." International Journal of Constitutional Law 1, no. 4 (October 1, 2003): 663–715. http://dx.doi.org/10.1093/icon/1.4.663.

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Sengers, Erik. "Religion, Globalization and Culture." Comparative Sociology 8, no. 2 (2009): 314–16. http://dx.doi.org/10.1163/156913309x416688.

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Gane, Nicholas. "Religion, Theology and Culture." Theory, Culture & Society 25, no. 7-8 (December 2008): 119–23. http://dx.doi.org/10.1177/0263276408097800.

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Miller, Randolph Crump. "Prophetic Religion and Culture." Religion & Education 24, no. 1 (June 1997): 33–39. http://dx.doi.org/10.1080/15507394.1997.11000851.

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Avşar, Abdullah, Erdem Okdemir, Alper Keten, and Ömer Kaya. "Religion, Culture, and Autopsy." American Journal of Forensic Medicine and Pathology 40, no. 4 (December 2019): 347–50. http://dx.doi.org/10.1097/paf.0000000000000507.

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Steinhoff, Anthony J. "Religion as Urban Culture." Journal of Urban History 30, no. 2 (January 2004): 152–88. http://dx.doi.org/10.1177/0096144203258764.

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van Klinken, Adriaan. "Karanga Indigenous Religion in Zimbabwe: Health and Well-Being." Exchange 37, no. 3 (2008): 380–82. http://dx.doi.org/10.1163/157254308x311938.

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Young, Steven. "Karanga Indigenous Religion in Zimbabwe: Health and Well-Being." Journal of Religion in Africa 38, no. 3 (2008): 347. http://dx.doi.org/10.1163/157006608x323540.

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Aguilar, Mario I. "Religion as culture or culture as religion? Thestatus quaestionisof ritual and performance." Culture and Religion 1, no. 2 (November 2000): 233–45. http://dx.doi.org/10.1080/01438300008567153.

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Runganga, Agnes O., Johanne Sundby, and Peter Aggleton. "Culture, Identity and Reproductive Failure in Zimbabwe." Sexualities 4, no. 3 (August 2001): 315–32. http://dx.doi.org/10.1177/136346001004003003.

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49

Abdulla, Mariam Rawan. "Culture, Religion, and Freedom of Religion or Belief." Review of Faith & International Affairs 16, no. 4 (October 2, 2018): 102–15. http://dx.doi.org/10.1080/15570274.2018.1535033.

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50

Claussen, Dane, Stewart M. Hoover, and Knut Lundby. "Rethinking Media, Religion, and Culture." Review of Religious Research 40, no. 2 (December 1998): 181. http://dx.doi.org/10.2307/3512304.

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