Academic literature on the topic 'Karanga (African people) – Zimbabwe – Religious life and customs'

This study was about death rituals among the Karanga of Nyajena, Masvingo, Zimbabwe, who are a sub-group of the Shona people. This inquiry’s primary purpose was tripartite in outlook. First, it described the Karanga causes of sickness and death, and Karanga death rituals. Second, it explored the significance of these rituals to the Karanga people. Third, the study traced and identified the changes in the practice and significance of some of the rituals. The overall goal of this inquiry was to compose a brief manual for the performance of some of the Karanga death rituals. The inquiry divided the Karanga death rituals into three major categories, namely, pre-burial rituals, burial rituals, and post-burial rituals. The investigation employed qualitative research traditions, particularly ethnography, in the collection and interpretation of the relevant research data, in pursuit of the goals mentioned above. Postcolonial theory was used to give a theoretical framework to this study. This study was necessitated by the need of a written manual on the performance of Karanga death rituals. The study compiled the participants’ narratives concerning the praxis, meaning, and changes in the Karanga death rituals in an attempt to analyze and write them down for posterity. The inquiry found out that although the praxis of the rituals was still rememberd by many Karanga people, some of them were no longer performed, and their significance had been lost. Although the study acknowledged the inevitable dynamism of culture, it held that every ethnicity should have some cultural or religious constants so that its identity is not lost. Hence, the Karanga of Nyajena should retrace their footsteps back to their death rituals in order to rediscover and reaffirm their battered cultural identity and integrity.<br>Religious Studies and Arabic<br>D. Phil. (Religious Studies)

Health and well-being are the central concerns for most African people. If health and well-being (utano) is the top priority for most Africans, the general and almost complete breakdown of the Zimbabwean public health care system in the past decade (2000-2010) has had far-reaching repercussions on the whole populace. Whereas African theology and religious studies have expended considerable energy in addressing the theme of health and well-being, there have been limited attempts at developing indigenous theologies. This study plugs the gap in the available scholarly literature by proposing a Karanga theology of health and well-being paying particular attention to a specific community‘s responses to the health delivery systems in Zimbabwe. Through an examination of indigenous responses to health and well-being and critiquing the collapse of the health delivery systems in the period 2000-2010, the study argues that understanding health agency in contemporary Zimbabwe enables appreciating the centrality of utano (health and well-being). This study also seeks to establish the agency of the community in responding to the national health care crisis, focusing specially on the Karanga community in Murinye district. It explores the Karanga healthworlds and documents the agency of the Karanga health-seekers and health-care providers in responding to the health-care crisis. The major focus of the study is to establish how the Karanga navigate the existing religious and medical facilities (Modern scientific bio-medicine; Traditional healing and Faith-healing) in their search for healing by conducting fieldwork research which entailed the use of interviews and participant observation. The study was also influenced by oral theology based on the community‘s underlying faith experiences. It also relied upon the life history approach and narrative theology to establish trends and patterns in the Karanga medical system. The study concludes by exploring some useful and life-giving Karanga indigenous resources that can be utilized in constructing a Karanga theology of health and well-being in contemporary Zimbabwe. A Karanga theology of utano places emphasis on a liberative motif which is life-giving and life-enhancing. This includes acknowledging the agency of health-seekers who are actively involved in their own welfare. It argues that utano is achieved when, on the basis of indigenous beliefs and Christian beliefs regarding health, individuals and families invest in refusing to accept ill-health. Information drawn from study participants demonstrated how they sought the opinions of traditional healers, prophet healers and modern health practitioners whenever they felt that their condition was compromised. The study foregrounds the fact that for the Karanga people, issues of health and well-being cannot be separated from their religious perspectives. There are diverse religious traditions among the Karanga people and these inform their understanding of utano. As such, the three health delivery systems should not be viewed as competitors for clients but more importantly, they should be viewed as complementing each other.<br>Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

Includes bibliographical references (leaves 116-131)<br>This study investigates the place of the Shona-Karanga women as reflected in Shona proverbs concerning women. Reviewed literature covers the world, African and Zimbabwean perspectives on women. It discusses and examines changes in the role and status of Shona –Karanga women in the pre-colonial, colonial and post-colonial periods. The study examines men’s attitude towards women, women’s attitude towards themselves and women’s responsibilities in Shona-Karanga communities in relation to Shona proverbs. Proverbial statements discussed were from participants and other sources. Government’s effort in improving the women’s status was examined. The study uses mixed research methods of data generation and presentation. Research findings show that women lost their glory during the colonial period but the blame is levelled against Karanga culture which actually holds women with high esteem. The study established that most participants were ignorant of proverbs concerning women. The research was an eye opener to women about the tremendous potential they have<br>African Languages<br>M.A. (African languages)

This thesis falls under Missiology. Its main objective is to investigate the challenges of evangelizing the African Christian Family in the light of'Familiaris Consortio. J The thesis is unique by virtue of its contextualization. It targets the people who occupy Gokwe diocese, one ofthe eight dioceses in Zimbabwe. The thesis is divided into five chapters. The First Chapter looks at the location and family life in Gokwe diocese. In this chapter, special attention is given to the inhabitants of Gokwe diocese themselves, their social life, marriage, the influence of modernity on marriage and family life, the economic life of the people, their political life and some rituals which include belief in the veneration ofancestors and the kurova guva (bringing home) ceremony. It is in this same chapter that most of the challenges to evangelizing the African (Shona) Christian family in Gokwe diocese come out. Some of these include: polygamy, divorce, bridewealth, poverty, belief in ancestors and the kurova guva ceremony. The Second Chapter gives what the Church teaches on the theology of marriage and family life. It is in two main sections. The first section highlights some important points on God's plan for marriage and family life. The second and largest section emphasizes the role of the Christian family which is realized by fulfilling four main tasks, namely: forming a community of persons, serving life, participating in the development of society and sharing in the life and mission ofthe Church. The Third Chapter is an evaluation of the similarities and disparities between the theological! ecclesiological stance and the real family situation in Gokwe diocese. In a nutshell, it compares and contrasts the first and second chapters, bringing out the similarities and differences existing between the two. Community spirit, value of life, communion between the living and the dead, ethics and morality are among some notable similarities, whilst polygamy, divorce, position of women and attitude towards health and sickness are among the major disparities. The Fourth Chapter is practical in the sense that it seeks to offer some envisaged pastoral solutions and proposals to the already highlighted challenges and problems. Closest attention to the solutions is given to the available resources in the diocese of Gokw.e especially in the areas ofstages, structures and agents ofpastoral care for the family. The Fifth Chapter is a conclusion of the whole thesis. Basically it looks at what I have discovered throughout the whole thesis and offers some general conclusions according to 'Familiaris Consortio.<br>Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

A group of four widows undertook this research journey with me. They reflected on their widowhood experiences. Narrative and participatory practices guided our conversations. Participatory, contextual, postmodern, liberational feminist theology, poststructuralism and the social construction theory of reality informed this work. Reflective and summarising letters after each group meeting played a central part in the research. The letters were structured to make visible the "taken-for-granted" which informed the widows about who and what they are. The alternative stories of preferred widowhood practices that emerged during and between sessions were centralised in the letters. Elements of transformation, hope and empowerment surfaced as counter stories to the culture of oppression, providing the scaffolding for re-storying their lives. The group formed Chiedza Widows Association in order to support other widows who are still marginalised.<br>Practical Theology<br>(M.Th - Specialisation Pastoral Therapy))

Includes bibliographical references (leaves 103-113)<br>The advent of HIV and AIDS has had a negative impact on the Catholic, Anglican and Methodist churches (as well as others) in Manicaland, Zimbabwe. This was due to the difficulty of accepting the reality of this pandemic. This happened because the disease came with unbearable psycho-social suffering rooted in stigmatisation and discrimination, especially among women, who were the most vulnerable group. This study critically examines and exposes the effects of HIV and AIDS on Manyika women. The researcher argues that, on the one hand, some religious and cultural practices contributed to the spread of the HIV and AIDS infection. On the other hand, some of these practices discouraged the spread of HIV and AIDS pandemic and needed to be enhanced. Furthermore, even if churches are involved in the battle against HIV, their efforts are hindered by cultural practices such as the Manyikas’ unwillingness to discuss taboo issues such as sex and gender in public. This makes women vulnerable. In addition, the problem has been complicated by the fact that the issue of sexuality is not openly discussed in the churches. Using qualitative methods, the researcher conducted interviews with Catholics and found that there is a need to continually engage with these communities. Their lived experiences can be used to bring about their liberation and improve their capacity to deal with their situation. The argument of this study is that there is an urgent need to liberate and empower women in the era of HIV and AIDS. The journey that has already been started by the Circle of Concerned African Women Theologians (“the Circle”) could assist in the liberation of women to deal with the HIV and AIDS pandemic. In addition, this can build on Catholic Church HIV and AIDS interventions among the Manyika people of Zimbabwe as a premise of that process of liberation.<br>Philosophy, Practical and Systematic Theology<br>D. Phil. (Theology)