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Relevant bibliographies by topics / East Africa Revival

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Academic literature on the topic 'East Africa Revival'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "East Africa Revival"

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Moon, Daewon. "The Conversion of Yosiya Kinuka and the Beginning of the East African Revival." International Bulletin of Mission Research 41, no. 3 (2017): 204–14. http://dx.doi.org/10.1177/2396939317706848.

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The East African Revival, arguably the most influential revival movement of Africa in the twentieth century, originated from an Anglican mission station in northern Ruanda in the 1930s. This article examines the revival in its early years and demonstrates how the revivalist spirituality was prompted by the conversion of Yosiya Kinuka, an African member of the Ruanda Mission medical staff. Highlighting the African initiative in the revival, this article critically assesses previous historical analyses of religious conversion in the colonial context and argues that the conversion of Kinuka served as an archetype that shaped the character of the revival as primarily a conversionist movement.

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Ward, Kevin. "The East African Revival of the Twentieth Century: the Search for an Evangelical African Christianity." Studies in Church History 44 (2008): 365–87. http://dx.doi.org/10.1017/s0424208400003727.

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African Christian history in the twentieth century furnishes many examples of what can justifiably be described as revival or renewal. To the extent that Christian evangelization in sub-Saharan Africa was propelled by the European missionary movement, it is not surprising that an important element in revival should be a concern to ground the Gospel in an African milieu, expressive of African cultures and sensibilities, and driven by an autonomous African agency. The missionary forms in which Christianity was expressed came under critical scrutiny. This essay is an examination of the East African Revival, a movement which originated in the Protestant mission churches in the 1930s and which continues to be a major element in the contemporary religious life of Christian churches throughout the region. There has been considerable scholarly debate about whether the East African Revival should best be seen as an ‘importation’ and ‘imposition’ of a western Evangelical revival culture in an African setting, or as marking the emergence of a distinctive ‘African’ religious sensibility expressed within Christian forms. In endeavouring to avoid the implicit essentialism which such polarities often convey, the essay aims to show how the East African Revival can fruitfully be understood as belonging both to the larger Protestant revivalist tradition, while springing out of the distinctive responses of East Africans to the Christian message as they experienced it from within African cultures which were themselves being transformed by colonialism and modernity.

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Sumbai, Gasiano G. N. "Revival of the New East African Community: A New Era of Economic Integration or Re-division among African Regional Powers?" Tanzania Zamani: A Journal of Historical Research and Writing 11, no. 1 (2019): 71–102. http://dx.doi.org/10.56279/tza20211114.

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This paper examines the forces behind the revival of the East African Community in 1999 and its impact on the structural economic relations in East African countries. It uses political economy as a guiding theory in the analysis. Drawing on a range of written sources ranging from documents of the East Africa Community itself and Southern Africa Development Community such as declarations, protocols, policy statements, trade statistics and parliamentary speeches and secondary sources such as books and newspapers, this paper demonstrates that the interface between the global and regional forces relating to the demise of the Cold War and an effort to create new regional and global structural relations in the post-Cold War caused East African states to revive the defunct East African Community as part of the post-Cold War realignment. Kenya as a regional economic powerhouse driven by agricultural, manufacturing, financial and tourism sectors struggled to protect her national economic interests through regional integration that would limit the growing influence of the post-Apartheid South Africa in eastern Africa. Despite the revival of the Community, the integration did not facilitate Tanzania and Uganda to address the colonial structural economic imbalances, some of which were economic legacies and others emerged during the post-colonial period. Therefore, Tanzania and Uganda continued to depend on Western Europe, North America, Japan and China as their major trading partners, source of capital and technology while Kenya continued to be a regional economic powerhouse.

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Bruner, Jason. "‘The Testimony Must Begin in the Home’: The Life of Salvation and the Remaking of Homes in the East African Revival in Southern Uganda, c. 1930-1955." Journal of Religion in Africa 44, no. 3-4 (2014): 309–32. http://dx.doi.org/10.1163/15700666-12340021.

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The late colonial era in Uganda was not an easy time to keep families intact. Colonial officials, missionaries, and concerned East Africans offered their diagnoses of the problems and prescriptions for responding to the dilemma. In this context, Balokole Anglican revivalists articulated new patterns and ideals of family life. These new patterns of family life were not uniform across Uganda or East Africa, but they did share common characteristics that were derived from the spiritual disciplines and religious beliefs of the Balokole revival. As such, this essay argues that the revival movement was not simply a new message of eternal salvation or primarily a form of dissent, but rather a means through which a group of African Christians sought to address quotidian domestic problems and concerns of late-colonial East Africa.

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Peterson, Derek R. "Conversion and the Alignments of Colonial Culture." Social Sciences and Missions 24, no. 2-3 (2011): 207–32. http://dx.doi.org/10.1163/187489411x583272.

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AbstractThis essay – composed to honor Of Revelation and Revolution on its twentieth anniversary – argues that conversion was a means by which hegemonic cultural discourses were rendered subject to examination. The focus is on the East African Revival, a Christian conversion movement that began in Rwanda and spread throughout east Africa over the course of the 1940s and 50s. Following the directions given in Bunyan's Pilgrim's Progress, revivalists sorted through cultural property, identified their sins, and set themselves in motion toward another world. Their path set them at a tangent from the dialectics of the colonial encounter. In the study of the Revival we can see conversion as a political action that unsettles the alignments of colonial culture.

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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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Egbunu, Emmanuel A. S. "Anglicanism in Africa: History, Identity, and Mission." Unio Cum Christo 8, no. 2 (2022): 167. http://dx.doi.org/10.35285/ucc8.2.2022.art12.

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A historical perspective is a vital part of insight into Anglicanism in Africa. This article assesses the role of missionaries when colonialists and missionaries were often perceived as collaborators. Further, the African nations’ struggle for independence impacted issues of identity and enculturation, so it offers a review of the place of African cultural and religious practices in this new faith, including the place of the uneducated in a seemingly elite religion and how addressing this necessitated liturgical renewal and other adaptations. Finally, it will look at the Anglican mission in African societies in relation to leadership, injustice, poverty, disease, secularization, and a restive youth population and highlight African Anglicans’ response to Western revisionist tendencies and redefinitions of gender and family. KEYWORDS: Anglicanism, bishop, colonialism, historical perspective, identity, Kikuyu Conference, East African Revival, missionary

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Stoneman, Timothy H. B. "Preparing the Soil for Global Revival: Station HCJB's Radio Circle, 1949–59." Church History 76, no. 1 (2007): 114–55. http://dx.doi.org/10.1017/s000964070010143x.

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The second half of the twentieth century witnessed a fundamental shift in the character of the Christian religion—namely, a massive expansion and shift of its center of gravity southward. During this period, Christianity experienced a transformation from a predominantly Western religion to a world religion largely defined by non-Western adherents in Africa, Asia, and Latin America. From 1970 to 2005, the size of the Southern Church increased two and a half times to over 1.25 billion members. By the early twenty-first century, 60 percent of all professing Christians lived in the global South and East. The most dynamic source of church growth during this period was Independent (evangelical or Pentecostal) Protestant groups, which increased at nearly twice the rate of other Christian affiliations. The spread of evangelical Protestantism represents a truly global phenomenon and has included large populations in East and Southeast Asia, the South Pacific, sub-Saharan Africa, and the Americas.

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Larsen, Timothy. "A Truly African Christianity." Journal of Reformed Theology 16, no. 3 (2022): 226–45. http://dx.doi.org/10.1163/15697312-bja10031.

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Abstract John Gachango Gatũ (1925–2017) was one of the most prominent and important Kenyan church leaders of his generation. He was the first African to serve as general secretary of the Presbyterian Church of East Africa, and then went on to be moderator. He also held influential positions in numerous Christian organizations, including the All Africa Conference of Churches and the World Council of Churches. He is best remembered for his call, first issued in 1971, for a moratorium on Western missionaries and resources in the developing world. At the time, this controversial proposal also led to some discussion about whether or not he was a still an Evangelical. Gatũ published three books in the twenty-first century, including a substantial autobiography, and in the light of these it is now possible to assess his thought and his entire life and ministry on their own terms. When that is done it become apparent that he emphasized three distinctives of his churchmanship: he was a revivalist who was deeply committed to the East African Revival Movement; an ecumenist who worked tirelessly for Christian cooperation and unity; and, perhaps most of all, an Africanist who continually sought to inhabit and commend a truly African Christianity.

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Glasser, Jonathan. "EDMOND YAFIL AND ANDALUSI MUSICAL REVIVAL IN EARLY 20TH-CENTURY ALGERIA." International Journal of Middle East Studies 44, no. 4 (2012): 671–92. http://dx.doi.org/10.1017/s0020743812000815.

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AbstractEdmond Yafil was a key figure in the early 20th-century Algerian revival of Andalusi music, a high-prestige urban performance tradition linked to medieval Muslim Spain. Yafil's experiments with printing, transcription, audio recording, amateur associations, concert-hall performance, and new composition helped transform the production, consumption, and circulation of Andalusi music. Although Yafil was widely respected, his reputation was fraught with ambiguity during his lifetime and has remained so since. While not divorced from his position as a Jew in turn of the century Algiers, Yafil's ambiguity is best understood within the context of the complex Andalusi musical milieu of his day. This study of Yafil shows revival to have been a gloss for a partial but far-reaching shift in the social basis of Andalusi music making and calls for a broader rethinking of the familiar concept of revival in North Africa and the Middle East and beyond.

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Dissertations / Theses on the topic "East Africa Revival"

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Powell, Roger Meyrick. "The East African revival : a catalyst for renewed interest in evangelical personal spirituality in Britain." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683247.

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Park, Sung Kyu. "Spirituality of Kenyan pastors a practical theological study of Kikuyu PCEA pastors in Nairobi /." Thesis, Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-10312008-121143/.

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Moon, Daewon. "African initiative and inspiration in the East African Revival, 1930-1950." Thesis, 2019. https://hdl.handle.net/2144/37032.

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This dissertation examines the early history of the East African Revival in the 1930s and 1940s with careful attention to the way in which Christian beliefs and practices were appropriated and shaped by African revivalists in colonial Uganda and Ruanda-Urundi. With the sympathetic support of the evangelical-minded missionaries of the Ruanda Mission, the African revivalists (widely known as Balokole, Luganda for “saved ones”) played an indispensable role in the expansion of the revitalization movement beyond geographic, social, and cultural boundaries. In addition, the African revivalists made significant contributions to the creation of a distinctive African Christian spirituality that precipitated moral and spiritual transformation of numerous individuals. This study shows how the Balokole Revival gained adherents and spread into nearby regions through the involvement of African evangelists, teachers, and hospital workers. The “Bible Team” of itinerant evangelists who served voluntarily in remote villages was key to the rapid expansion of the movement. To sustain the effects of their conversion experiences, the African revivalists employed creative practices such as public testimony and fellowship meetings. In schools, Balokole teachers spread new moral values by living out the virtues of the revivalist piety; in hospitals, converted workers led daily prayer meetings and engaged in personal evangelism. All these efforts built up a strong indigenous Christian community based on common experience, belief, and liturgy. This dissertation contributes to the existing scholarship of the Revival by tracing its social and theological roots in the Ruanda Mission, and by foregrounding the pivotal role of the African revivalists in the shaping of the unique spiritual character of the movement. Particular attention is given to the causes, nature, and effects of religious conversion in the colonial context. An important feature of this study is its integration of social scientific studies about religious conversion with insider perspectives in the form of interviews and personal narratives. As active agents in the multiethnic and multicultural movement, the African revivalists articulated through their words and changed lives what it meant to be “saved.”

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Books on the topic "East Africa Revival"

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Ward, Kevin. The East African revival: History and legacies. Fountain Publishers, 2010.

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Ahmed, Abdallah Chanfi. Preaching Islamic revival in East Africa. Cambridge Scholars Publishing, 2018.

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Ndege, Grace, writer of foreword, ed. A witness to the East African revival. Digital Images, 2016.

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Dialogue, Institute for Global, ed. The making of a region: The revival of the East African Community. Institute for Global Dialogue, 2005.

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Conference on Revival of the East African Community: Ways to and Instruments for Closer Co-operation between Kenya, Tanzania, and Uganda (1994 Kampala, Uganda). Revival of the East African Community: Proceedings of the Conference on Revival of the East African Community : Ways to and Instruments for Closer Corporation [sic] between Kenya, Tanzania, and Uganda, 25-26 July, 1994. Edited by Abidi, S. A. H., 1940- and Konrad-Adenauer-Stiftung. Konrad Adenauer Foundation, 1994.

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Michael, Bockhorn-Vonderbank, and Rapuro Ochieng', eds. Old vision--new plans: Stakeholders' opinion on the revival of the East African Community. Konrad-Adenauer-Stiftung, 2001.

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Ward, Kevin, and Emma Wild-Wood. East African Revival: History and Legacies. Taylor & Francis Group, 2017.

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Ward, Kevin, and Emma Wild-Wood. East African Revival: History and Legacies. Taylor & Francis Group, 2016.

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Ward, Kevin, and Emma Wild-Wood. East African Revival: History and Legacies. Taylor & Francis Group, 2016.

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Ward, Kevin, and Emma Wild-Wood. East African Revival: History and Legacies. Taylor & Francis Group, 2016.

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Book chapters on the topic "East Africa Revival"

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Bruner, Jason. "The East African Revival." In The Palgrave Handbook of Christianity in Africa from Apostolic Times to the Present. Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-48270-0_32.

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Swynford, Anna. "Music as Catechesis and Cultural Transformation in the East African Revival." In The Changing World Religion Map. Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9376-6_146.

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Amuhaya, Claire A., and Denis A. Degterev. "The East African Community: A Revived Hope for “One Destiny”." In A Century of East African Integration. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-96705-5_2.

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Kling, David W. "The East African Revival (1930–2000)." In A History of Christian Conversion. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0023.

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The focus of this chapter is on the East African Revival, one of the most powerful and enduring African conversionary movements of the twentieth century. From the mid-1940s through the late 1970s, the revival expanded well beyond East Africa as teams of missionaries and African leaders carried the message to an international audience, from Brazil to the Far East. The revival represented a recovery of the indigenous structure of the Church. As the revival spread under African impetus and leadership, it creatively melded with African tradition. Under lay, independent initiative within the mission churches, the Balokole (“saved ones”) formed communities of prayer and fellowship that emphasized repentance, public confession, testimony, and restitution. The revival broke down tribal and political barriers and provided new opportunities for women. The chapter concludes with a discussion of the revival in relation to the 1994 genocide in Rwanda.

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Ennaji, Moha. "The Arab World (Maghreb and Near East)." In Handbook Of Language & Ethnic Identity. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195124286.003.0025.

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Abstract This chapter deals with the relationship between language and ethnic identity set against the historical and linguistic background of the Arab world. It looks at the changes that have occurred there in the domain of language and ethnicity since the 1960s and presents the reasons for this change. The extent to which the languages and varieties used in the Arab context are affected by the worldwide ethnic revival are examined. The chapter attempts to shed light on the Arab world, focusing particularly on the area of northern Africa called the Maghreb (Algeria, Morocco, Tunisia, and Mauritania), which is both Arab and Muslim.

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AlAzhari, Omaymah. "Evolution of ‘Mashrabiya’ in the Middle East and North Africa: traditional wood carving technique revival." In Connectivity and creativity in times of conflict. Academia Press, 2023. http://dx.doi.org/10.26530/9789401496476-156.

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"Church versus Revival?" In Living Salvation in the East African Revival in Uganda. Boydell & Brewer, 2017. http://dx.doi.org/10.2307/j.ctv1qv294.5.

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"Evangelical Revivals in Twentieth Century Christianity: Reflections on the East African Revival in the Light of Revivals in East Asia." In Ecumenism and Independency in World Christianity. BRILL, 2020. http://dx.doi.org/10.1163/9789004437548_007.

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Moon, Daewon. "The Balokole Revival and African Conversion." In African Initiative and Inspiration in the East African Revival. BRILL, 2022. http://dx.doi.org/10.1163/9789004520462_004.

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"1 Church versus Revival?" In Living Salvation in the East African Revival in Uganda. Boydell and Brewer, 2017. http://dx.doi.org/10.1515/9781787440616-003.

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Conference papers on the topic "East Africa Revival"

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Kalwar, Shuaib Ahmed, Abdul Quddos Awan, Muhammad Saeed Akhtar, Ramiz ul Hassan, and Khizer Mehmood Khakwani. "Successful Application of Jet Pump Technology for Production Optimization in a Brown Oil Field - A Case Study in Pakistan." In SPE Middle East Artificial Lift Conference and Exhibition. SPE, 2022. http://dx.doi.org/10.2118/206939-ms.

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Abstract Artificial lift systems (ALS) are among the most extensively used production techniques in global oil and gas operations. Wells that cannot produce liquids to the surface through their own pressure require lift technologies to enable the production. In this study, a poor-boy gas lifted well was replaced with a jet pumping system to enhance the production. The software analysis, jet pump (JP) installation, and operational results are presented to validate the utilization of technology. The candidate well was spud in October 1983 and produced an average of 3,200 BOPD and 1,000 BWPD at flowing wellhead pressure (FWHP) of 2,300 psi from two formations with a slotted-liner in an open hole. However, due to an increase in water production and excessive drop in the FWHP, oil production dropped to zero. The well was brought back to production with the help of a poor-boy gas lift system after making hole punches in the tubing string. But it flowed intermittently with marginal production. A jet pump was recommended as the best lift method based on the technical analysis for ALS. The JP can easily handle a wide range of production and doesn't require rig assistance for JP retrieval and overhauling in case of any changes in future wellbore conditions. Therefore, the well was reconstructed with a 5 inch liner and completed with 3-1/2 inch tubing with a bottomhole assembly (BHA) for JP. After the workover job, the operator tried to revive the well with poor-boy gas lift technology by injecting gas into the casing annulus which passes through the ports of the jet pump's BHA into the tubing. Nevertheless, it failed to lift the well because of excessive hydrostatic head. Thus, a jet pump was brought in to revitalize its life. Based on software analysis, a high-volume jet pump was designed with 12A Nozzle/Throat combination and run in hole with a free-style JP. In the beginning, surface injection pressure and rate were kept low to kick off the well. When production became stable and oil cut increased, pumping parameters were increased gradually while monitoring daily production. These techniques helped to optimize production by tuning injection parameters at the surface. The well was revived to a producing rate of 1,240-1,290 BFPD with 45-50 BOPD at 98% water cut and injection rate and pressure of 3,350 BPD and 3,700 psi, respectively. The main benefit of the free-style JP was that it deployed and retrieved hydraulically without requiring slickline intervention. In summary, jet pump was a proven well activation and lift solution for the candidate well. There are similar cases in the Middle East and North Africa (MENA) region and globally. In this case, JP technology was found to be an effective replacement for a poor-boy gas lifted well and helped the operator enhance production of the depleting brown oil field.

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Asslan, Hala. "Syrian Earthen Villages: Recovery of Construction Crafts to Revive Dome Houses." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15148.

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The existence of earthen domed houses constructed of mud bricks has been attested for at least 5000 years in Syria. Earthen villages are most extensive and recognized as some of the richest Earthen Villages in the Middle East and North Africa (MENA). This construction technique which has been perpetuated in the region without discontinuity is currently experiencing a painful decline. Only a handful of master masons still have the know-how necessary to build the domes. It is therefore to be feared that, after centuries of transmission, the experience and skills of these craftsmen will disappear. These specialists knew how to build modest houses which were integrated into their environment without harming it. And though heritage should never be the target of any clashes , during the conflict which has raged since 2011, Syrian heritage has been the object of significant destruction, looting, and the damage. This is very significant in historic cities and rural landscapes. Among the objects damaged the most are the domed houses. This paper discusses the basic architectural details and features of traditional construction system, as well as, current threats, the maintenance and future of the domed houses during and after the war, in addition to the role of rural women in rehabilitating and applying traditional techniques and methods. Additionally, it suggests a brief documentation and digitalizing for tangible and intangible heritage of rural communities living in domed mud houses. The paper proposes documenting and preserving by detailing the tangible heritage damaged by conflict, and giving an intensive training to the young generation on the building methods and traditional lifestyles, and finally recovery and maintenance of construction crafts.

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Rehman, Abid Ur, and Marwan Abdelbary. "Lifting Heavy Oil from Inactive Well By Hydraulic Lift Systems." In SPE Middle East Artificial Lift Conference and Exhibition. SPE, 2022. http://dx.doi.org/10.2118/206911-ms.

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Abstract For the past year, drilling new wells is proving to be more uneconomical for operators due to the oil supply cut down, an agreement between Organization of the Petroleum Exporting Countries (OPEC) and OPEC+ countries, and survey and rig expenses. In such scenarios, artificial lift systems (ALS) are becoming more popular for the ability to maximize production from the existing wells. This technology not only maximizes the current production of any well, but it can also successfully revive the production from inactive wells The selection of the most suitable ALS in a specific well is crucial for optimal performance. Although a well might have more than one ALS applicable at the same time, an economic analysis will play an influential role besides providing technical solutions. The hydraulic lift is one of the most popular and the oldest ALS for low-pressure wells. On the other hand, the jet pump system is a widely proven ALS in the Middle East and Africa's oil fields. The system can be easily deployed in short time; then, production starts immediately after the well is kicked off. This paper focuses on lifting heavy oil of 14° API in the northern Iraq region. This directional well 8D was drilled and completed in October 2014 to a total depth of 1,893 m, targeting the Upper Kometan and Shiranish formations. The well did not flow and was abandoned after a few days of the test due to an unsuccessful drill-stem test (DST). Later, in 2019, the well was altered with 3.5 in tubing targeting the Cretaceous formation at a depth of 1,785 m and killed with drilling fluids after workover. Since the oil was heavy, a sliding sleeve door (SSD) was already installed in the completion stage for the future use of ALS. As expected, the well was not able to flow on its own due to oil viscosity and lesser bottom hole pressure. A jet pump was selected as a suitable lift system for this well based on the unloading selector, application, well completion jewelry, and economic analysis. The well was lifted successfully and produced an accumulative 500 BFPD with around 14% water cut. As the well was not flowing before the jet pump installation, most of the production data was collected during the operation, and the jet pump design was changed accordingly for maximizing production. The production was experiencing emulsions as well, which were treated with chemical injection using the same system. The well was cleaned from drilling fluids until the operator got stable formation fluids, which produced better results. The details of the whole operation are discussed in this paper. The conclusion of this study will assist in the application of a jet pump system for other heavy oil fields as well.

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