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Dissertations / Theses on the topic 'Kikuyu (African people) – Religion'
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Ngugi, Michael Wainana. "Impact of Christianity among the Kikuyu people : a study of Kikuyu people religion and belief /." Berlin Viademica-Verl.***90496, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2905079&prov=M&dok_var=1&dok_ext=htm.
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Brinkman, Inge. "Kikuyu gender norms and narratives." Leiden, the Netherlands : Research School CNWS, 1996. http://books.google.com/books?id=u8LZAAAAMAAJ.
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Gitau, John Njoroge. "The value and significance of oaths a theological reflection on the force of oaths in transforming and reforming the social order /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p035-0109.
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Nagi, Samuel Njuguna. "Defining marital intimacy and commitment among the Gikuyu tribe of central Kenya." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Warrick, Rebecca Whitt. "Universal codes of ethics for medical research on human subjects : insights from the community orientation of the Zulu and Kikuyu." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81520.
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Numerous ethical guidelines are referred to when medical research is conducted on human participants. These guidelines include the Nuremberg Code, the Declaration of Helsinki, and the International Ethical Guidelines for Biomedical Research Involving Human Subjects. From a Western viewpoint, these guidelines may seem like well-reasoned, universally applicable codes for conducting medical research on human subjects. Some of the guidelines, however, merely impose Western values on developing countries without giving adequate consideration to their worldviews. I explore the applicability of current codes and guidelines of ethics on medical research with human subjects to the Zulu of South Africa and the Kikuyu of Kenya. Through a study of African traditional religions and philosophy and the community mindset that flows out of them, I have gained insight into the limitations of current universal codes when applied to traditional Kikuyu and Zulu communities.
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Kanyi, Peter Muraguri. "Agîkûyû na micheni the relationships, conflicts and resolutions between the Africa Inland Mission (A.I.M.) and Agîkûyû people of Kenya /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
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Nissen, Andrew Christoffel. "An investigation into the supposed loss of the Khoikhoi traditional religious heritage amongst its descendants, namely the Coloured people with specific references to the question of religiosity of the Khoikhoi and their disintegration." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/21841.
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Bibliography: pages 94-97.This study is about the Khoikhoi, known as the "Hottentots" who are today no longer to be found in their original state in South Africa. It deals with their religion nnd disintegration, especially the land issue. The author upholds that there are remnants of Khoikhoi religion and cultural elements present among the descendants of the Khoikhoi, nnmely the Coloured people, especially those in the Cape. These Khoikhoi religious and cultural elements give the Coloured people a dignified continuation with their forebearers. The author also demonstrates that the Khoikhoi were religious people in spite of misconstrued perceptions of their being, culture and traditions. These elements the author further states should be included in the discipline of African theology.
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Njambi, Wairimu Ngaruiya. "A reflexive understanding of woman/woman marriages among the Gikuyu of Kenya." Thesis, This resource online, 1994. http://scholar.lib.vt.edu/theses/available/etd-07212009-040413/.
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Latham, C. J. K. "Mwari and the divine heroes: guardians of the Shona." Thesis, Rhodes University, 1987. http://hdl.handle.net/10962/d1004666.
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Badenberg, G. Robert. "The body, soul and spirit concept of the Bemba in Zambia : fundamental characteristics of being human of an African ethnic group /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Bernard, Penelope Susan. "Messages from the deep : water divinities, dreams and diviners in Southern Africa." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1007644.
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This thesis is a comparative regional study of a complex of beliefs and practices regarding the water divinities in southern Africa. These snake and mermaid-like divinities, which are said to work in conjunction with one's ancestors, are believed to be responsible for the calling and training of certain diviner-healers by taking them underwater for periods of time. In addition to granting healing knowledge, these divinities are associated with fertility, water and rain, and the origins of humanity. The research combines comparative ethnography with the anthropology of extraordinary experience (AEE), and focuses particularly on the Zulu, Cape Nguni, Shona and Khoisan groups. The use of the 'radical participation' method, as recommended by AEE, was facilitated by the author being identified as having a ' calling' from these water divinities, which subsequently resulted in her initiation under the guidance of a Zulu isangoma (diviner-healer) who had reputedly been taken underwater. The research details the rituals that were performed and how dreams are used to guide the training process of izangoma. This resulted in the research process being largely dream-directed, in that the author traces how the izangoma responded to various dreams she had and how these responses opened new avenues for understanding the phenomenon of the water divinities. The comparative study thus combines literature sources, field research and dream-directed experiences, and reveals a complex of recurring themes, symbols and norms pertaining to the water divinities across the selected groups. In seeking to explain both the commonalities and differences between these groups, the author argues for a four-level explanatory model that combines both conventional anthropological theory and extraordinary experience. Responses to the author's dream-led experiences are used to throw light on the conflicting discourses of morality regarding traditional healers and the water divinities in the context of political-economic transformations relating to capitalism and the moral economy; to illuminate the blending of ideas and practices between Zulu Zionists and diviner-healer traditions; and to link up with certain issues relating to San rock art, rain-making and healing rituals, which contribute to the debates regarding trance-induced rock art in southern Africa.
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Rakotsoane, Francis Lobiane Clement. "Religion of the ancient Basotho with special reference to "water snake"." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/17493.
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Bibliography: pages 93-108.It still remains the case that there has been very little attention given to African Traditional Religion in Southern Africa by both Western and African authors. It is not an easy area to research for it no longer exists in its undisturbed coherent form, but only as preserved in fragmented bits of culture. This thesis attempts some reconstruction of Basotho religion just prior to their settlement in Lesotho and the arrival of the Christian traditions. It makes use of whatever sources are available both written and oral including interviews in the field. It also employs Cumpsty's theory of religion to raise some questions about what might be expected given what is known of the pre-history of the people. Through a critical analysis of various Basotho cultural elements, oral prayers, sayings, beliefs, songs, rites of passage and other customs, a picture of early Basotho religion begins to emerge focused around the Supreme Being, Water Snake, and his different manifestations. It seems that we are looking at a group who had never been settled until they came to Lesotho, although they may have remained in particular places for considerable periods of time. On the other hand they were probable not, as some other groups were, consciously migrating, looking for a place of their own. It may well be this situation which is reflected in the constant prioritizing of the high god (Water Snake) in their dealings with the ancestors, and even their direct dealings with Water Snake, while at the same time other aspects of transcendence do not become emphasized.
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Ofosuhene, Godwin Kwame. "The concept of God in the traditional religion of the Akan and Ewe ethnic groups compared the Bible /." Berlin : Viademica, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841159&prov=M&dok_var=1&dok_ext=htm.
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Wakaba, Philip N. "Preserving traditional Agikuyu music : the development of a comprehensive teaching guide." CardinalScholar 1.0, 2009. http://liblink.bsu.edu/uhtbin/catkey/1536757.
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Access to abstract permanently restricted to Ball State community onlyTitles of accompanying sound discs. Kikuyu folk songs. Vol. 1, Muthunguci -- Aciari mutuge ngemi / by Nyamuga C. Troupe -- Kikuyu folk songs. Vol. 1, Adults only / complied and arranged by Joseph Kamaru -- Muna 2 / by Nyamuga Troupe -- Agikuyu traditional music.
Access to thesis permanently restricted to Ball State community only
Titles of accompanying sound discs: Kikuyu folk songs. Vol. 1, Muthunguci -- Aciari mutuge ngemi / by Nyamuga C. Troupe -- Kikuyu folk songs. Vol. 1, Adults only / complied and arranged by Joseph Kamaru -- Muna 2 / by Nyamuga Troupe -- Agikuyu traditional music.
School of Music
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Smith, Leevahn. "Struggling against oppression in the African-American Church by lesbian, gay, bi-sexual, transgendered and questioning people seeking justice." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2008. http://digitalcommons.auctr.edu/dissertations/328.
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The purpose of this project was to discover how lesbian, gay, bisexual. transgendered and questioning persons struggled against oppression in the African-American church. They experienced oppression in the African-American church and wanted justice. The project included 6 members, friends, or persons who frequently attended Truth Center Metropolitan Community Church (Truth Center MCC). for a consciousness-raising group. Members of the group were selected from a questionnaire. The effectiveness of the group was monitored through the use of a before and after survey. Group sessions were held over a four-week period. The topic of the first session was patriarchy and its effects on parenting styles and gender socialization. The second session addressed racism, sexism and classism. The third session surrounded biblical interpretations of Genesis 19 and reading strategies used by Bible scholars to interpret scripture. The last session sought answers to questions such as, ‘what was the worst sermon that you heard about homosexuality?’ ‘how did it make you feel?’ and ‘what did you do about it?’ The issue of the project was ‘how do lesbian, gay, bisexual, transgendered and questioning persons struggled agaipst oppression from the African-American church.’ The literature review revealed that lesbian, gay, bisexual, transgendered and questioning persons struggled against oppression by forming small consciousness groups that supported and helped each other. The literature review also revealed that our differences should be embraced. The project revealed that the group had a difficult time accepting new information that would help them as they sought justice. The African-American church has had a strong influence on its people and it appeared to be very difficult for members to transcend the teachings even if they were detrimental to one’s personhood. New information presented to the group did not appear to be effective.
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Jespers, Philippe. "Essai sur la religion minyanka." Doctoral thesis, Universite Libre de Bruxelles, 1992. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212955.
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Babalola, S. A. "Theological analysis of culturalized worship ceremonies among Yoruba Christians in selected U.S. cities indigenization versus syncretization /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Iorliam, Clement Terseer. "Educated Young People as Inculturation Agents of Worship in Tiv Culture| A Practical Theological Investigation of Cultural Symbols." Thesis, St. Thomas University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3701155.
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Faith and culture enjoy a harmonious relationship. In the past centuries of Catholicism, evangelization did not take into cognizance the culture of a people. The translation and adaptation approaches were the dominant models missionaries often used in the context of evangelization. Sadly, these approaches failed to create adequate contact with the local cultures where the faith was transplanted. The distance between faith and culture has caused the Catholic faith to be foreign in many cultures across the globe including, North African countries and Japan. In Tiv society of central Nigeria too, Catholicism is yet to take concrete root.
Building on the worship experiences of educated emerging adult Catholics in institutions of higher education in Tivland, this dissertation uses the circle method and other related contextual approaches to contextualize Catholicism in Tiv culture. The data gathered from participant observation, one-on-one interviews, and focus groups discussions was narrowed to what most connects emerging adults with Catholic worship, and what the Catholic Church needs to know about them. The data revealed a constantly recurring notion of unappealing worship and inadequate catechesis on core doctrines. One way to connect their experiences of worship is by synthesizing cultural symbols with Catholic worship symbols.
Community formations, intensive catechesis, and service to the church are the three practical strategies that can synthesize faith and culture and ground the Catholic Church in Tiv culture. Pious organizations that bring emerging adults together as community will serve as forum to adequately catechize them by synthesizing Catholic symbols with cultural texts that are already familiar to them. This leads to a mutual enrichment of both Tiv cultural practices and Catholic worship symbols ultimately making emerging adults community theologians who can effectively articulating the faith to others including, those in rural communities.
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Cumes, Heide Ulrike. "Coping in two cultures: an ecological study of mentally ill people and their families in rural South Africa." Thesis, Rhodes University, 1995. http://hdl.handle.net/10962/d1002467.
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This study explores severe mental illness in a South African ru~al district, moving, as with a zoom lens, from the macroperspectives of (i) Xhosa culture, and (ii) biomedicine, to the lived experience of the individual. Its methodology, predominantly qualitative, employed anthropological and psychological procedures. The fieldwork (1988-1989)encompassed a three month stay in the village of Msobomvu. Patients continued to be tracked informally until June, 1995. The empirical research has three parts. In part one, the person with a mental illness was contextualized within Xhosa cosmology and social attitudes. The cognitive and social ecologies were tapped through the narratives of high school and university students at different stages of a Western-biased education. Social attitudes regarding mental illness, and confidence in treatment by traditional healers and the hospital, were also evaluated. Traditional attitudes and supernatural beliefs of illness causation persisted in spite of Eurocentric education, with a concurrent increase in the acceptance of Western-type causal explanations commensurate with continued education. Part two considered the the patients in relation to (i) the biomedical framework (the mental and local hospitals), and (ii) their readjustment to the community after hospitalization. Data came from patient charts, interviews with medical staff, and follow-up visits in the villages. Socio-political and economic issues were salient. Part three case-studied people identified by the village residents as having a mental illness. Resources for treatment - traditional healers, mobile clinic, and village health workers - were the focus. The traditional healing system, and biomedicine, were compared for effectiveness, through the course of illness events. While biomedicine was more effective in containing acute psychotic episodes than treatment by the traditional healer, lack of appropriate resources within the biomedical setting had disastrous results for patient compliance and long-term management of the illness, particularly in people with obvious symptoms of bipolar disorder. The mental hospital emerged as an agent of control. While Xhosa culture provided a more tolerant setting for people with a mental illness, the course of severe mental illness was by no means benign, despite research suggesting a more positive outcome for such conditions in the developing world.
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Snively, Judith. "Female bodies, male politics : women and the female circumcision controversy in Kenyan colonial discourse." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26124.
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At the end of the 1920s in Kenya, Protestant Missionaries, government authorities and Christian Kikuyu clashed when missionaries sought to prohibit female circumcision among their adherents. The mission discourse emphasised the negative moral and physical effects of female circumcision on individual women, while that of the government stressed the function of female circumcision in maintaining the body-politic. The colonial discourse, as whole, is marked by a striking division between issues concerning women and those deemed political. Thus, women seldom appear as actors in historical narratives of the female circumcision controversy, which is generally represented as a nationalist movement initiated by, and of concern to, men.This thesis presents alternate readings of the relevant colonial records. By examining the processes that functioned to exclude women from the political discourse it provides a different interpretation of the controversy as one in which women did indeed play a central political role, indirectly controlling the issue through men, who were regarded by the colonialists as the legitimate representatives of tribal interests. The thesis explores indirect methods of eliciting the perspectives of women which are muted or absent from the historical record.
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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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Ondego, Joseph Odongo. "African Luo ethnic traditional religion and Bible translation mission, education and theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841177&prov=M&dok_var=1&dok_ext=htm.
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Munyai, Alidzulwi Simon. "Understanding the Christian message in Venda a study of the traditional concepts of God and of life hereafter among the Venda, with reference to the impact of these concepts on the Christian churches /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-01082009-161905/.
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Ruele, Moji. ""How can we sing the Lord's song in a strange land?" : constructing a contextual African theology of land and liberation with and for Basarwa/San in post-independence Botswana." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683244.
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Kaschula, Russell H. "The transitional role of the Xhosa oral poet in contemporary South African society." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1002085.
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This thesis outlines the changing role of the Xhosa imbongi in contemporary South African society. The changing socio-economic and political scenario in South Africa, and the way in which the imbongi is adapting in order to accommodate new pressures created by these changes, form an integral part of this thesis. The effects of education and increasing literacy on the tradition are outlined. The interaction between oral and written forms is explored in chapter 2. The role of the imbongi within the religious sphere is included in chapter 3. Xhosa preachers within the independent churches often make use of the styles and techniques associated with oral poetry. Iimbongi who are not necessarily preachers also operate within this context. The relationship between the Congress of South African Trade Unions, the African National Congress and iimbongi has also been researched and forms part of chapters 4, 5, and the epilogue. The modern imbongi is drawn towards powerful organisations offering alternative leadership to many of the traditional chiefs. In the epilogue collected poetry is analysed in the context of Mandela's visit to Transkei in April 1990. Interviews have been conducted with chiefs, iimbongi attached to chiefs as well as those attached to different organisations. Poetry has been collected and analysed. In chapter 5, three case studies of modern iimbongi are included. The problems facing these iimbongi in their different contexts, as well as the power bases from which they draw, are outlined. Finally, an alternative definition of the imbongi is offered in the conclusion
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Kanyi, Wambui Wa. "The impact of the change of the rites of initiation into adulthood among the Aa-Gikuyu." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902495.
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Contact between the Western culture and African indigenous cultures, during the Colonial era, resulted in directional cultural changes in these cultural systems. One of the Gikuyu customs most affected by this change was the rite of passage from childhood into adulthood. This study, which was carried out through the standard anthropological technique of participant - observation and focused interviews, examined the form of change that this rite underwent and the effect of this change on the Gikuyu society. Through the cross-sectional method I traced this change in three generations based upon descent from a living Gikuyu elder.The study shows that the age-grading system, the ceremonies and functions associated with the traditional rite of passage into adulthood has virtually vanished. Female clitoridectomy has been replaced by the onset of menarche as the rite of passage into adulthood. Male circumcision has lost its significance as a rite of passage from childhood to adulthood, and is mainly practised as a rite of passage from primary school to secondary school due to peer-pressure. The disappearance of the functions associated with the traditional rite of passage into adulthood has resulted in an inadequate preparation for the adult roles. The consequence has been a high rate of social problems and a widespread dissatisfaction with the current social life among the Aa-Gikuyu.Department of Anthropology
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Ndlovu, Caesar Maxwell Jeffrey. "Religion, tradition and custom in a Zulu male vocal idiom." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002315.
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The study is about a Zulu male vocal tradition called isicathamiya performed by 'migrants' in all night competitions called ingomabusuku. This is a performance style popularized by the award winning group Ladysmith Black Mambazo. Isicathamiya, both in its symbolic structure and in the social and culturalpractice of its proponents has much in common with the ritual practices of Zionists. And Zionists are worshippers who integrate traditional beliefs and Christianity. This study will reveal that isicathamiya performance and Zionists are linked in three major areas:in the sqcial bases and practice of its proponents, in the structural properties of their performances and tn the meanings attached to these practices. Firstly, Zionists, who are also called a Separatist or African Independent church, and isicathamiya performers have minimal education and are employed in low income jobs in the cities. Most groups are formed with 'homeboy networks'. Furthermore, performers, unlike their brothers in the city, cling tenaciously to usiko [custom and tradition]. Although they are Christians, they still worship Umvelinqangi [The One Who Came First], by giving oblations and other forms of offerings. Amadlozi [the ancestors] are still believed to be their mediators with God. Also commonplace in this category is the practice of ukuchatha, [cleansing the stomach with some prepared medicine]; and ukuphalaza [taking out bile by spewing, which is also done as a way of warding off evil spirits]. These are rural practices that have meaning in their present domiciles. The second area of similarity consists in the structure of the nocturnal gatherings that form the core of the ritual and performance practices among isicathamiya singers and Zionists. Thus, a core of the ritual of Zionists is umlindelo [night vigil] which takes place every weekend from about 8 at night until the following day. Likewise, isicathamiya performers have competitions every Saturday evening from 8 at night until about 11 am the following day. Although Zionists night vigils are liturgical and isicathamiya competitions secular, the structures of both isicathamiya choreography and Zionists body movements appear the same. These movements are both rooted in a variety of traditional styles called ingoma. Thirdly, the meanings attached to these symbolic correspondences must be looked for in the selective appropriation of practices and beliefs taken to be traditional. Using present day commentaries in song and movement, ingoma and other rural styles performed in competitions and Zionists night vigils reflect a reconstruction of the past. Isicathamiya performers and Zionists see themselves as custodians of Zulu tradition, keeping Zulu ethnicity alive in the urban environment. This is why in this study we are going to see rural styles like ingoma, isifekezeli [war drills], ukusina [solo dancing] that were performed on the fields, now performed, sort of feigned and 'held in' as they are p~rformed in dance halls with wooden stages.
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Famule, Olawole Francis. "Art and spirituality : the Ijumu northeastern-Yoruba egúngún /." Tucson, Arizona : University of Arizona, 2005. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1372%5F1%5Fm.pdf&type=application/pdf.
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Chidongo, Tsawe-Munga wa. "Towards a dialogical theology : an exploration of inter-religious cooperation between Christianity and African Indigenous Religion among the Midzi-Chenda people of coastal Kenya." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1249/.
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The ongoing global problems that adversely affect human society require re-dress, not only from a political perspective but also from the view of religions which are daily lived and practised by individuals and communities, seeking positive solutions for a more habitable earth. Africa, from its colonial legacies, has continually experienced disasters such as wars, droughts, famine, HIV and AIDS. All these have contributed to abject poverty and have affected the well-being of society, reducing the population to despair and hopelessness. Africa, however, is rich: more developed in her religions than in her economy. ‘You can not teach an African child about the existence of God’ (Dickson 1984). Nevertheless, in communities such as the Midzi-Chenda of Coastal Kenya, religion has become the cause of both religious and social exclusion. From the fear of condemnation, communities are hesitant to meet together as religious people in order to dialogue and address issues that persistently affect their lives. The aim of this study is to explore the relationship between Christianity and African Indigenous Religion, with the purpose of discovering whether at the height of successive problems in Africa AIR and Christianity can agree to cooperate and together build a healthier society. This research is conducted among the Midzi-Chenda of Coastal Kenya, a community that has had diverse religious experience, whilst living with their multiple problems. Socially excluded by other religions, the Midzi-Chenda have been unable in solidarity to address their problems. The questions asked are firstly: ‘what are the historical causes for the religious rift?’ Secondly: ‘what possibilities can be found for achieving the cooperation which is essential for the two religious communities to be assisted to progress towards essential dialogue for life and action, and addressing the issue of community health?’
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Schreiber, Dale. "The role that blood sacrifice plays in the Worodougou practice of the religion of Islam." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Guhrs, Tamara. "Nyau masquerade performance : shifting the imperial gaze." Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1002372.
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Nyau Masquerades have been studied by missionaries, anthropologists and religious specialists, but have seldom been documented by theatre and performance specialists. This dissertation argues for the acceptance of Ny au performance as a contemporary world theatre form rooted in tradition. Charting the uneasy relationship between the Nyau and those who have sought to record their performances, the author delineates a vivid dramaturgy of this art form. In doing so, the boundaries of what define theatre as it has traditionally been understood in dominant discourses are made more fluid. Nyau performances have been affected by Colonial processes in varied ways. They were banned by the former government of Northern Rhodesia and severely censored by Catholic Mission teachings in the former Nyasaland. Other forms of vilification have been more subtle. Information about performance in Africa has often been collected and arranged in ways which limit the understanding of these genres. Images of Africa which cluster around the notion of the 'Primitive Other' have enabled a representation of Ny au masking as a superstitious and outdated practice with no relevance for contemporary Africa. This work calls for a new examination of the Nyau, through the lens of local discourse as well as contemporary global understandings of performance. Chapter One examines the issue of primitivism and the ways in which Africa has historically been posited as the exotic Other to Europe. Chapter Two examines the Nyau ih terms of specific dramaturgical elements, adjusting previous misconceptions surrounding the theatr~ forms of Chewa and Nyanja people. Chapter Three is devoted to a discussion of space in ritual theatre and Nyau performance, while Chapter Four explores masking and questions of transformation and liminality. In conclusion, it is seen that the use of the mask is a metaphor for the suspension of rigid boundaries separating subject/object, self/other, ritual/theatre, a suspension which needs to take place before an enriched understanding of performance in Africa can be reached.
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Malcolm-Woods, Rachel Matthews Donald Henry Dunbar Burton L. "Igbo talking signs in antebellum Virginia religion, ancestors, and the aesthetics of freedom /." Diss., UMK access, 2005.
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Thesis (Ph. D.)--Dept. of Art and Art History and Dept. of History. University of Missouri--Kansas City, 2005."A dissertation in art history and history." Advisors: Donald Matthews and Burton Dunbar. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed June 26, 2006. Includes bibliographical references (leaves 263-283). Online version of the print edition.
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Wanda, Vukani Milton. "Ucwaningo olunzulu ngenkolo yobuKrestu nenkolo yoMdabu (yesiZulu)." Thesis, University of Zululand, 1997. http://hdl.handle.net/10530/1197.
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Submitted in partial fulfilment of the requirements for B.A. Honours degree in the Department of African Languages at the University of Zululand, South Africa, 1997.Zonke izizwe zoMdabu lapha e-Afrika zinenkolo yazo Le nkolo ihambisana nemikhuba ethize. Inkolo yalezi zizwe isemthanjeni yempilo yabantu bakhona kangangoba akulula ukuhlukanisa usikompilo nenkolo yesizwe soMdabu. Imvamisa akekho umqambi walezi nkolo yize bekhona abaqambi bezizwe ezithile. Izizwe ziqiniseka ukuthi 1e nkolo zadatshu1wa nayo nguMdali. NamaZulu nawo anenkolo yawo ayilandelayo, yize-ke isithe ukudungeka idungwa impucuko yaseNtshonalanga ihambisana nenkolo yobuKrestu.
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Du, Plessis Lizanne. "The culture and environmental ethic of the Pokot people of Laikipia, Kenya." Thesis, Link to the online version, 2005. http://hdl.handle.net/10019/182.
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Berge, Lars. "The Bambatha Watershed : Swedish Missionaries, African Christians and an Evolving Zulu Church in Rural Natal and Zululand 1902-1910." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-743.
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This study examines the Church of Sweden Mission and the encounter between Swedish missionaries, African Christians and evangelists in Natal and Zululand in the early twentieth century. The ambition with the present study is to demonstrate that the mission enterprise was dependent on and an integral part of developments in society at large. It attends to the issue of how the idea of folk Christianisation and the establishing of a territorial folk church on the mission field originated in the Swedish society and was put into practice in South Africa. It describes how the goals implied attempted to both change and preserve African society. This was a task mainly assigned the African evangelists. By closely focusing on the particular regions where the Church of Sweden Mission was present, conflicts between pre-capitalistand capitalist, black and white societies are revealed. The 1906 Bambatha uprising became a watershed. The present study demonstrates how the uprising differently affected different regions and also the evolving -Zulu church. in the one region where Christianity was made compatible with African Nationalist claims, it was demonstrated that it was possible to be both a nationalist and a Christian, which paved the way for both religious independency and nationalist resistance and, eventually, large scale conversions.
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Hirst, Manton Myatt. "The healer's art : Cape Nguni diviners in the townships of Grahamstown." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1001601.
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This is a study of Cape Nguni diviners practising in the townships of Grahamstown where, during the 1970s, there was a large and active concentration of diviners treating clients from the locality, the rural areas and even the large urban centres further afield. The study situates local diviners in the socio-economic, cultural and religious context of contemporary township Iife during the 1970s (see chapter 1 and section 2.1). The personalities and socio-economic circumstances of diviners (and herbalists) are described as well as their case-loads, the various problems they treat, the relations between them and their clients, the economics of healing and the ethics pertaining to the profession (see chapter 2) . Chapter three focuses on the various problems and afflictions - which are largely of an interpersonal nature - suffered by those who are eventually inducted as diviners and the ritual therapy this necessarily entails. Here we see how the diviner, what Lewis (1971) terms a 'wounded healer', becomes an expert in interpersonal and social relations as a result of suffering problems - largely connected to the family but not necessarily limited to it - in interpersonal relations and that require a ritual, and thus social, prophylaxis. The main theoretical argument is that the diviner, qua healer, functions as a hybrid of Levi-Strauss' s bricoleur and Castaneda's 'man of knowledge' artfully combining the ability of the former to invert, mirror or utilise analogies from linguistics to make everything meaningful and the ability of the latter to creatively bend reality . The diviner's cosmology is described in terms of a 'handy', limited but extensive cultural code/repertoire of signs, symbols and metaphors that is utilised in getting the message across to others and in which animals bear the main symbolic load (see chapter 4). This leads logically to a reappraisal of Hammond-Tooke's (1975b) well-known model of Cape Nguni symbolic structure particularly in so far as it pertains to the way in which diviners classify animals, both wild and domestic (see section 4.6). A striking evocation and confirmation of the view argued here, namely of the diviner as bricoleur/'man of knowledge', is contained in chapter five dealing with an analysis of the diviner's 'river' myth and the context, form and content of the divinatory consultation itself. Finally, the conclusions, arising out of this study of contemporary Cape Nguni diviners in town, are evaluated in the ligrht of Lewis's (1966, 1971, 1986) deprivation hypothesis of spirit possession (see chapter 6)
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Howard, Windell. "The influence of spiritual churches and prayer houses on Annang members of the Churches of Christ." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Niemand, Samuel Jacobus Johannes. "Sinkretisme as teologiese uitdaging met besondere verwysing na die Ibandla Lamanazaretha." Access to E-Thesis, 2006. http://upetd.up.ac.za/thesis/available/etd-03232006-113159/.
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Baeke, Viviane. "Le temps des rites: l'univers magico-religieux des Wuli :Mfumte du Cameroun occidental." Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212336.
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Jali, Nozizwe Martha. "The African perception of death, with special reference to the Zulu : a critical analysis." Thesis, Stellenbosch : University of Stellenbosch, 2000. http://hdl.handle.net/10019.1/897.
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99 leaves printed on single pages, preliminary pages and numberd pages 1-87. Includes bibliography. Digitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner.Thesis (MPhil (Philosophy))--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: Death is a universal phenomenon and each culture develops its own ways of coping with it. The reaction of people to death also involves a complex network of relationships. To appreciate their responses to this phenomenon requires an understanding of the socio-cultural context in which these responses occur because they influence the individual's responses to issues of life and death. In the African context and indeed in the Zulu culture, death is a continuation of life in the world hereafter. The deceased renews his relationship with his ancestral relatives. Various rites and ceremonies are performed to mark his reunion with his ancestral relatives. For the living, the rites and ceremonies mark a passage from one phase of life to another requiring some readjustment. The belief in the existence of life after death also affects the nature of these rites and ceremonies, the social definition of bereavement and the condition of human hope. The belief in the existence of the ancestors forms an integral part African religion and its importance cannot be over-estimated. This belief flows from the strong belief in the continuation of life after death, and the influence the deceased have on the lives of their living relatives. The contact between the living and the living dead is established and maintained by making offerings and sacrifices to the ancestors. The ancestors, therefore, become intermediaries with God at the apex and man at the bottom of the hierarchical structure. However, for the non-African, the relationship seems to indicate the non-existence of God and the worshipping of the ancestors. Women play a pivotal role in issues of life and death, because African people recognize their dependence and the procreative abilities of women to reconstitute and to extend the family affected by the death of one of its members.Social change and Westernisation have affected the way the African people view death. Social changes have been tacked onto tradition. A contemporary trend is to observe the traditional and Christian rites when death has occurred. The deceased is then buried in accordance with Christian, as well as traditional rites. The belief in the survival of some element of human personality is a matter of belief and faith. It lessens the pain and sorrow that is felt upon the death of a loved one by giving the believer hope that one day he will be reunited with his loved one and thereby easing the fear and anxiety of death. Thus, the purpose of this investigation is to critically analyse the African perception of death and its implications with special reference to the Zulu people. The objective is to expose the complexities, diversities and the symbolism of death. The essence is to demystify the African perception of death and to indicate that the perception of death is not necessarily unique to African people in general and to the Zulu people in particular. Other groups like Christians have perceptions of death particularly with regard to the world hereafter. The aim of the investigation of the topic is to reveal some of the underlying cultural beliefs in death, enhance those beliefs that are beneficial to society and discard those that are anachronistic. Since culture is dynamic, not everything about African tradition will be transmitted to the future generation; there is bound to be cultural exchange.
AFRIKAANSE OPSOMMING: Die dood is 'n universele fenomeen en elke kultuur ontwikkel sy eie manier om daarmee om te gaan. Mense se reaksie op die dood geskied binne 'n komplekse netwerk van verhoudinge. Om mense se reaksie op hierdie fenomeen te begryp, is 'n verstaan van die sosio-kulturele konteks nodig waarin hierdie reaksies plaasvind, aangesien dit die individu se reaksie op lewe en dood beinvloed. In die Afrika-konteks en ook in die Zulu-kultuur word die dood beskou as die kontinuasie van lewe in die hiermamaals. Die oorledene hernu sy verhouding met sy voorouers. Verskeie rituele en seremonies vind plaas om hierdie gebeurtenis te identifiseer. Vir die oorlewendes is die rituele en seremonies die oorgang van een lewensfase na 'n ander en vereis dus 'n mate van aanpassing. Die geloof in die lewe na die dood beinvloed die aard van hierdie rituele en seremonies, die sosiale defenisie van rou en die toestand van menslike hoop. Die geloof in die bestaan van die voorvaders vorm 'n integrale deel van Afrika-religie en die belangrikheid daarvan kan nie oorskat word nie. Die geloof vloei voort uit die sterk geloof in die hiermamaals en die geloof aan die invloed wat oorledenes op hulle lewende nasate het. Die kontak tussen die lewendes en die lewende oorledenes word daargestel en onderhou deur offerandes aan die voorvaders. Die voorvaders word dus gesien as intermediere skakel in 'n hierargie met God aan die bokant en die mens aan die onderkant. Maar, vir nie-Afrikane, dui hierdie struktuur op die nie-bestaan van God en die aanbidding van die voorvaders. Vroue speel 'n deurslaggewende rol in kwessies van lewe en dood aangeslen Afrikane hul afhanklikheid besef van vroue se voortplantingsbekwaamhede om die famile wat deur die dood geaffekteer is te herkonstitueer en te vergroot. Sosiale veranderinge en verwestering affekteer Afrikane se houding teenoor die dood. Sosiale veranderinge is bo-oor tradisie geplaas. 'n Hedendaagse neiging is om Christelike sowel as tradisionele rituele na te volg na 'n sterfte. Die oorledene word begrawe in ooreenstemming met sowel tradisionele as Christelike praktyke. Die geloof in die oorlewing van elemente van die menslike persoon is 'n kwessie van geloof. Dit verminder die pyn en lyding na die afsterwe van 'n geliefde deur aan die gelowige oorlewende die hoop van 'n herontmoeting te bied - en verminder dus die vrees en angs wat met die dood gepaard gaan. Dus is die doel van hierdie ondersoek om 'n kritiese analise te maak van die Afrika-siening van die dood en die implikasies daarvan, met spesiale verwysing na die Zulu-nasie. Daar word probeer om die kompleksiteite, verskeidenhede en simbolisme van die dood aan te toon. Die essensie hiervan is om die Afrika-houding teenoor die dood te de-mistifiseer en te wys dat die siening van die dood nie noodwendig uniek van Afrikane in die algemeen en spesifiek van die Zoeloes is nie. Ander groepe soos Christene het beskouinge oor die dood met spesifieke verwysing na die hiernamaals. Die doel van die ondersoek is om sekere onderliggende kulturele oortuiginge aangaande die dood te onthul, om die beskouinge wat voordelig is, te versterk en om die anachronistiese beskouinge aan die kaak te stel en so te diskrediteer. Aangesien kultuur dinamies is, sal nie alles wat betref die Afrika-tradisie oorgedra word aan toekomstige generasies nie; daar sal noodwendig kulturele interaksie wees.
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Balikyogerako, Ssonko P. "Inculturating Ganda Christian faith." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p033-0785.
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Nenungwi, Tondani Grace. "Tsedzuluso ya thuthuwedzo ya lutendo lwa vhuloi kha vhushaka vhukati ha vhathu kha Tshivenda." Thesis, University of Limpopo (Turfloop Campus), 2010. http://hdl.handle.net/10386/921.
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Thesis (M.A.) --University of Limpopo, 2010Ngudo iyi i khou sedzulusa ṱhuṱhuwedzo ya lutendo lwa vhuloi kha vhushaka vhukati ha vhathu kha Tshivenḓa. Luambo lu kwamaho matshilisano na vhupfiwa zwi ḓo dzhielwa nzhele. Hu ḓo sedziwa na maipfi a elanaho na zwa vhuloi. Izwi zwi ḓo itwa ho katelwa vhuḓipfi, u vhaisala, kudzhielwe kwa zwithu, mbeu na maambele musi hu na lutendo lwa zwa vhuloi. Ndi zwa ndeme u ḓivha uri dziṅanga dzi na luambo lu ne dza lu shumisa u sumbedzisa vhuloi ngeno vho vhafunzi vha zwa vhurereli vha na maitele na maambele a vho.
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Higgs, Michael John. "The impact of the Western conceptualization of the Christian gospel on its communication in a non-Western environment, with particular reference to the AmaXhosa." Thesis, University of Fort Hare, 2010. http://hdl.handle.net/10353/356.
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This thesis examines the extent and nature of the impact of the contextualization of Christianity upon the amaXhosa from the missionary irruption in the nineteenth century to the present day, and proceeds to examine the implications of this impact for the presentation of the Christian gospel in the contemporary Eastern Cape. Chapter One describes the problem, offers definitions of key concepts and outlines the procedural method for the rest of the thesis. Chapter Two deals with the question of the cross-cultural communication of the Christian gospel in theory. Doctrinal questions such as the nature of the gospel are examined. The basic hermeneutical issue of the categorization of doctrinal tenets according to whether they are required or simply permitted is discussed in terms of Osborne's categories: 'cardinal', 'non-cardinal'. Tenets which are found to be 'anti-scriptural' would be rejected. Specific hermeneutical topics such as language and meaning, symbolics, textuality and orality are then discussed. This is followed by a survey of secular influences which affect a conceptualization. This chapter is preparatory to, and definitive for, the discourse which follows. Chapter Three outlines the cultural heritage from which the Western missionary contextualization of Christianity developed. It shows the extent to which this presentation of the gospel was dependent upon the philosophy which Britain and Europe inherited from the classical Greek culture. More modern developments such as the Enlightenment, Empiricism and Historicism bring the discourse up to the point at which the missionaries arrived. Chapter Four deals with the initial encounter between the missionaries and the amaXhosa. A brief account is given of the nature of the religious and spiritual aspects of the Xhosa culture which first encountered Christianity. The doctrinal section of this chapter deals with those doctrines in the missionary message which became issues for the amaXhosa. The hermeneutical section shows how the cultural setting of the West (vii) affected both the contextualization by the missionaries and the conceptualization by the amaXhosa. To a large extent, the missionaries made the double mistake of imposing their culture on the amaXhosa and failing to accord respect, even recognition, to the Xhosa culture. This amounted to imperialism, which, together with the political imperialism of Britain as the colonizing power, evoked responses from the Xhosa community which are outlined in section 4.4, including those of Nxele and Ntsikana. Because the impact of the Western contextualization is an on-going phenomenon, the thesis continues to trace its development up to the present time. Apartheid is briefly mentioned in Chapter Five. The point is made that all white people were perceived by the amaXhosa to be Christians, and the architects and practitioners of apartheid claimed to be Christians. This ideology therefore had a direct effect on the Xhosa conceptualization of the gospel. The architects of apartheid actually believed that they were accepting God's gift and mandate. This chapter includes Black theological reaction to apartheid in terms of the South African version of Liberation theology. Chapter Six returns to Western Theology in order to bring the sphere of discourse from the point at which it left off at the end of Chapter Three up to the present time. The schools of thought in this period are: Secularism and Existentialism, together with their theological extension, Demythologization. The main religious movements are the Charismatic Movement and Neo-Pentecostalism. Postmodernism came as a later philosophical school, to be followed by Globality. Chapter Seven deals with black South African reactive and proactive responses. The predominant theologies are those of Dwane, Buthelezi, Boesak and Mtuze. Although Dwane, Buthelezi and Boesak came on the scene at the same time as the black theologians reviewed in Chapter Five, their work is placed here because it differs significantly from the more radical responses of the latter. Mtuze is post-apartheid, and responds to the developments outlined in Chapter Six. Chapter Eight draws the findings of the thesis together, by considering how the Christian Gospel ought to be presented to the various contemporary sub-cultures of the amaXhosa. (viii) The last Chapter applies the findings of the thesis to the task in hand. The desired outcomes are listed and briefly discussed. The task ahead is enunciated in terms of manpower and other resources for the effective communication of the Christian gospel in the twenty-first century. The past, present and projected programmes of the Bible Institute Eastern Cape [the target institution] are described and assessed. Finally, topics which presented themselves in the course of the preparation of this thesis are suggested for future research.
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Mwaniki, Lydia Muthoni. "The impact of the church on the development of the identity of an African Christian woman : a case study of the Anglican Church of Kenya, Diocese of Kirinyaga, 1910-1999." Thesis, 2000. http://hdl.handle.net/10413/3531.
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This study focuses on the contribution of the church to the development ofthe identity of a Gikuyu woman. Opposition to the suppression of women by culture has become a strong social, political and religious conviction. There is a growing number of men and women in Africa who are concerned about the marginal status of women. In traditional African society, the experience of women was that of subjugation, exploitation and control by men. These experiences are persistent even today because most African cultures are still patriarchal. This study therefore seeks to establish and evaluate how far the church has liberated a Gikuyu woman from such unjust patriarchal conditionings. The study was undertaken in ACK Kirinyaga diocese and concentrated mainly on Kirinyaga district in the period between 1910- I999. Among other factors, the study was undertaken as a contribution to the search for the identity of an African Christian by African theologians. The first chapter introduces the whole thesis and gives a clear explanation of the problem of investigation and the methodology used. Chapter two investigates the status of women in Gikuyu traditional institutions. The chapter concludes that although women held some important roles in Gikuyu traditional society, to a great extent their identity was defined in terms oftheir reproductive roles.
Chapter three evaluates the impact of colonialism and Mission Christianity on the status of a Gikuyu woman. We observed that this era had both destructive and regenerative effects on the status of women. Chapter four evaluates the different ways in which women have been involved in church life. It singles out the ordination of women as the greatest effort that Kirinyaga diocese has made on emancipation of women. Chapter five searches for an evidence of the biblical meaning of the identity of a Christian woman, evaluating the place of women in selected controversial biblical passages. Chapter six is the conclusion and sums up the main findings of the study. It also points out that the study is not exhaustive; much more still requires to be researched in this area.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.
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wa, Gatumu Albert Kabiro. "Primal worldview and the Bible : an African Christian contribution to a hermeneutical method from the perspective of the primal worldview, with particular reference to the Gikuyu of Kenya." Thesis, 2000. http://hdl.handle.net/10413/3798.
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The cross-cultural transmission of the Christian faith sustains its growth and expansion. Indeed the reception of the Christian faith is from one cultural framework to another different cultural framework. However, this largely depends on the translation and the interpretation of the Bible, which has certainly been in agreement to the way the recipient cultures conceive reality. From the time Christianity came into existence, the introduction of biblical concepts on which Christianity stands in terms agreeable to the way the recipients conceive reality continues to offer a clear understanding of the same. Indeed, this has been from the perspective of the primal worldview. However, this was not the case in Africa, where the primal worldview was demonised, degraded and anathematised by the missionary enterprises. This indeed denied the Africa converts a chance to engage with the Bible in ways they would call their own, for they conceive reality in terms shaped by their primal worldview. This study has the Glkilyfi primal worldview as its particular reference, to whom the missionaries transmitted the biblical knowledge selectively with the hermeneutical method they used. Now there is indisputable evidence that Christianity is growing fast in places where people conceive reality from the perspective of the primal worldview. To sustain and maintain this growth, the Bible ought to be interpreted and translated from the perspective of the primal worldview. This is necessary because the growth of Christianity depends on the right understanding of biblical concepts. Yet they are incomprehensible unless they receive an interpretation that is compatible to the way people conceive reality. In that case, there is need to investigate whether the former methods of interpreting and translating the Bible have adequately communicated the Gospel to African Christians. It is also necessary to investigate whether there is need for a hermeneutical method shaped by the primal worldview. This study contends that the former hermeneutical methods have not adequately communicated the complete Gospel to the African Christians. In that case, there is need for a hermeneutical method shaped by the primal worldview. Evidence that leads to the quest of a hermeneutical method generated by the primal worldview is from the history of the expansion of Christianity and from the phenomenology of religion. The primal worldview has tools on which hermeneutics can depend on, hence gaining valid operating principles. On the other hand, there is evidence from the Scripture that the interpretation of the new from the perspective of the old is possible. In that case, the old facilitates and enables the understanding of the new. The Epistle to the Hebrews is a perfect example, showing that the interpretation and translation of Scripture from the perspective of the primal worldview are possible. This will safeguard spirituality and the spiritual view of life, which hermeneutics need, and which the former hermeneutical methods seem to have jettisoned. However, the former hermeneutical methods are not all useless in the hermeneutical discourse. The hermeneutical method generated by the primal worldview can use them as servants but not as masters. Besides, the hermeneutical method generated by the primal worldview ought to have a future and significance, without which it can sink to oblivion. Two complementary aspects guarantee its future and significance. Firstly, it is its engagement with the ordinary readers of the Bible in their context. Secondly, it is in the use of the mother tongue, so that hermeneutics can be appreciable to both the ordinary and trained readers of the Bible. This is the hermeneutical method, which African Christianity must turn to with urgency to ascertain its growth.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.
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Kinuthia, Regina Wanjiku. "A critical analysis of the factors that attract African women to conversion to Christian (1900-2000) with special reference to the Anglican Church of Kenya (ACK) Diocese of Mt Kenya Central." Thesis, 2002. http://hdl.handle.net/10413/3778.
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Many books and articles have been written about the role of women in the Church by both local and foreign authors but I note with special interest, that the factors behind the preponderance of women over men in the Church have not been adequately highlighted.
To me this is very important at this moment when we are celebrating 'a demographic shift in the centre of gravity of the Christian world with African Christianity being regarded as potentially the representative Christianity of the twenty-first Century'. The growth of Christianity in Africa as represented by the Church reflects a great disparity. Men dominate in leadership while women dominate in membership. Therefore the study seeks to investigate , examine and critically analyze the reasons for their conversion in order to build a balanced Christianity both in Church membership and leadership.
The study was undertaken in the ACK diocese of Mt. Kenya Central and concentrated mainly on Murang'a district in the period between 1906-2000. Among other things the study was undertaken as a contribution to the emancipation of women in our African Churches.
Chapter one is an introduction to the whole thesis . Included is the statement of the problem, the methodology used to collect data and the literature review. Chapter two examines Gikuyu myth of origin plus the place of women in traditional society. Chapter three investigates the role of women in the development of the ACK Diocese of Mt. Kenya Central with a special interest in the work of the CMS women missionaries and
the MU. Chapter four is the major work of the study. Here we look at the dynamics of women converting into Christianity. A sample of four case histories have been analysed giving reasons as to why women embraced Christianity. This is followed successfully by a critical analysis of the specific reasons for women entering Church. It has singled out several reasons: first in the list is the quest for salvation and eternal life, pursuit for peace
and search for identity among others. In Chapter five we have analysed our research findings using the feminist theretical framework of Carolyn Osiek. Chapter six is the summary and concluding remarks which sums up the main findings of the study. This chapter has concluded that Gikuyu women are attracted to Christianity mainly because of the Gikuyu patriarchal culture and the promise of emancipation preached by the Church.
The same chapter has given several recommendations, which if followed can help bring equilibrium in the Church's leadership and membership.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.
African Theological Fellowship.
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Gluckman, M. M. "The realm of the supernatural among the South-Eastern Bantu: a study of the practical working of religions and magic." Thesis, 2015. http://hdl.handle.net/10539/16882.
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Mcetywa, S. A. M. "Hermeneutics in the context of African traditional religion : with particular reference to the Mpondo people in Lusikisiki, Flagstaff and Bizana areas of Transkei." Thesis, 1991. http://hdl.handle.net/10413/6793.
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The primary reason for writing a thesis on this particular theme is to focus on some of the explosive and obscure issues that touch on the lives of many Africans near and far. Much has already been said and written in this land about Black Theology and African Theology. About African Traditional Religion very little has been written. In actual fact there are some people who would not even credit it as an acceptable topic for academic debate. Yet it is a religion that lived and was practised by almost all African Christians in this country and further north in the continent. In this thesis an endeavour is made to distil and analyze in a simple and digestible form the main features and claims of the African Theology. The emergence of Black Theology and African Theology signalled a need for a reviewed African Traditional Religion, something long aspired for, by the aboriginal people of this continent. However, this was perceived by Western Christians as syncretism. The problem of paying less heed to the African cry for real revival and revitalization of African culture by some mainline church leaders accelerated the spirit of African nationalism which is embodied in African culture. The application of a hermeneutical approach to African Traditional Religion is an attempt to address the question of African culture as explicated and explored by the early missionaries, anthropologists, sociologists, historians and theologians. It is also an attempt to survey the plight of African culture as it is now on the brink of being dealt a death blow by western civilization and western Christianity as well as other foreign religions which have been imported to Africa. Thus a hermeneutical assessment of African Traditional Religion becomes imperative particularly in the present prevailing winds of change sweeping the whole continent of Africa. The revived spirit of nationalism amongst Africans is growing day by day as a demand for total decolonization of Africa is fast multiplying. A complete and thorough liberation of Africa will be achieved only when the political, social, economic, psychological, religious and spiritual oppression has been removed and eradicated. This implies that religion as aspect of life cannot escape or survive the strength of the call of times for change.Thesis (M.A.)-University of Durban-Westville, 1991.
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Dziva, Douglas. "A critical examination of patterns of research in the academic study of Shona traditional religion, with special reference to methodological considerations." Thesis, 1997. http://hdl.handle.net/10413/5931.
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This thesis is a critical examination of patterns of research
in the academic study of Shona traditional religion, with
special reference to methodological considerations. I analyse
the methods and approaches used so far by prominent writers in
the study of Zimbabwe's Shona traditional religion so that we
may be able to develop better ways of researching it. I then
discuss ways that ought to inform and direct the research
methods that are most likely to yield adequate empirical
studies of the Shona people.
I analyse works of the "early writers", as well as those of
Michael Gelfand, Gordon Chavunduka and Michael Bourdillon.
Where relevant, I explore the connection between the
researchers' religious, cultural, academic or professional
"baggage" and how this relates to their research. Discussing
methodological issues such as: the "insider-outsider"
question, the "emic-etic" issue, value-judgment as well as the
questions of reductionism, "subjectivity" and "objectivity" in
scholarship, I examine these writers' attitudes to, and the
ways they wrote about Shona traditional religion and cultural
practices. I assess their approaches and research methods in
relation to those from various disciplines such as history,
phenomenology, theology, anthropology and participant
observation. I analyse the extent to which these writers, for
example, utilised the historical approach or presented insider
perspectives in an endeavour to reach an adequate and thorough
understanding of Shona religion and culture.
In view of the fact that Shona traditional religion is a
polyvalent and polymorphic community religion, I argue that no
one approach and method can be said to be "the" only method so
as to attain a comprehensive understanding of the meanings
veiled in Shona religion and culture. Furthermore, given the
nature of Shona traditional religion, it is essential for
researchers to exploit as much of oral history as possible.
Thus, researchers also need to learn the Shona language, live
in the community for a long period of time, attend and observe
every bit of Shona life so as to see, hear and understand how
these phenomena fit together. It is suggested that
methodological conversion and agnostic restraint need to be
forged into a multi-disciplinary and poly-methodic science of
religion in the quest of a research model to be used in order
to attain a better understanding of Shona religion, culture
and society.Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 1997.
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Chow, Ijosé. "Child of deathmother : a critical study of the West African myth of the spirit-child /." 2006. http://proquest.umi.com/pqdweb?index=0&did=1240699121&SrchMode=1&sid=10&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1195662857&clientId=5220.
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Thesis (M.A.)--York University, 2006. Graduate Programme inTypescript. Includes bibliographical references (leaves 154-156). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://proquest.umi.com/pqdweb?index=0&did=1240699121&SrchMode=1&sid=10&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1195662857&clientId=5220