Journal articles: 'Malawi – Religion'

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adams, jimi, and Jenny Trinitapoli. "The Malawi Religion Project:." Demographic Research 21 (September 4, 2009): 255–88. http://dx.doi.org/10.4054/demres.2009.21.10.

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Owen Mhango, Mtendeweka. "The Constitutional Protection of Minority Religious Rights in Malawi: The Case of Rastafari Students." Journal of African Law 52, no. 2 (September 18, 2008): 218–44. http://dx.doi.org/10.1017/s0021855308000107.

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AbstractIn Malawi, Rastafari students are prevented from attending public schools on account of their dreadlocks. This article seeks to analyse a framework for assessing whether Rastafari qualifies as a religion under section 33 of the Constitution of Malawi. The article argues that Rastafari is a recognized religion and that its sincere adherents should have full protection under the Constitution of Malawi, as do members of other religious groups. The article discusses potential problems for Rastafari litigants in Malawi and proposes some solutions. It introduces a three prong balancing test, which has been applied in particular cases in Zimbabwe and South Africa, and makes recommendations about future interpretation of the Constitution of Malawi using this test. It examines the current interpretation of the freedom of religion in Malawi and concludes with an argument for Malawi to follow the approach taken in Zimbabwe and South Africa.

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Englund, Harri, J. C. Chakanza, Kenneth Ross, and Kenneth Ross. "Religion in Malawi: An Annotated Bibliography." Journal of Religion in Africa 31, no. 1 (February 2001): 122. http://dx.doi.org/10.2307/1581818.

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Kendall, Jacob. "Religion and Health in Rural Malawi." Journal of Religion and Health 58, no. 6 (April 5, 2019): 2001–18. http://dx.doi.org/10.1007/s10943-019-00804-y.

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van Binsbergen, Wim M. J. "Matthew Schoffeleers (1928-2011)." Journal of Religion in Africa 41, no. 4 (2011): 455–63. http://dx.doi.org/10.1163/157006611x608225.

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Abstract An obituary of Matthew Schoffeleers, a leading Dutch anthropologist of Malawi and of African religion, presenting his life, his work (under the headings of: religious anthropology; historicising anthropology; African religion and the state; religion and development; African religion and Christian theology), and a provisional appraisal.

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Forster, P. G. "Religion and the State in Tanzania and Malawi." Journal of Asian and African Studies 32, no. 3-4 (January 1, 1997): 163–84. http://dx.doi.org/10.1177/002190969703200301.

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RANKIN, SALLY H., TERI LINDGREN, WILLIAM W. RANKIN, and JOYCE NG'OMA. "Donkey Work: Women, Religion, and HIV/AIDS in Malawi." Health Care for Women International 26, no. 1 (January 2005): 4–16. http://dx.doi.org/10.1080/07399330590885803.

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BRODISH, PAUL HENRY. "AN ASSOCIATION BETWEEN ETHNIC DIVERSITY AND HIV PREVALENCE IN SUB-SAHARAN AFRICA." Journal of Biosocial Science 45, no. 6 (January 10, 2013): 853–62. http://dx.doi.org/10.1017/s002193201200082x.

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SummaryThis paper investigates whether ethnic diversity at the Demographic and Health Surveys (DHS) cluster level predicts HIV serostatus in three sub-Saharan African countries (Kenya, Malawi and Zambia), using DHS household survey and HIV biomarker data for men and women aged 15–59 collected since 2006. The analysis relates a binary dependent variable (HIV positive serostatus) and a weighted aggregate predictor variable representing the number of different ethnic groups within a DHS Statistical Enumeration Area (SEA) or cluster, which roughly corresponds to a neighbourhood. Multilevel logistic regression is used to predict HIV prevalence within each SEA, controlling for known demographic, social and behavioural predictors of HIV serostatus. The key finding was that the cluster-level ethnic diversity measure was a significant predictor of HIV serostatus in Malawi and Zambia but not in Kenya. Additional results reflected the heterogeneity of the epidemics: male gender, marriage (Kenya), number of extramarital partners in the past year (Kenya and Malawi, but probably confounded with younger age) and Muslim religion (Zambia) were associated with lower odds of positive HIV serostatus. Condom use at last intercourse (a spurious result probably reflecting endogeneity), STD in the past year, number of lifetime sexual partners, age (Malawi and Zambia), education (Zambia), urban residence (Malawi and Zambia) and employment (Kenya and Malawi) were associated with higher odds of positive serostatus. Future studies might continue to employ multilevel models and incorporate additional, more robust, controls for individual behavioural risk factors and for higher-level social and economic factors, in order to verify and further clarify the association between neighbourhood ethnic diversity and HIV serostatus.

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Mulwafu, Wapulumuka. "The Interface of Christianity and Conservation in Colonial Malawi, C. 1850-1930." Journal of Religion in Africa 34, no. 3 (2004): 298–319. http://dx.doi.org/10.1163/1570066041725420.

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AbstractThe study of the relationship between religion and the environment in Malawi has only recently begun to be appreciated. Christian missionaries in general did not actively promote the campaign for conservation of resources but some early missionaries frequently evoked biblical images and ideas that had a strong bearing on the perception and management of the environment. Later, certain religious groups were vocal in their support for or opposition to state-sponsored conservation schemes in the colonial period. This paper demonstrates that African religious beliefs and customs equally played a critical role in creating a set of ideas about conservation and the environment. The study is part of an effort to recover some early voices promoting conservation of natural resources in the country. It thus addresses the issues of religion and conservation as critical in the initial encounter between Europeans and Africans.

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Yeatman, Sara, and Jenny Trinitapoli. "Beyond denomination: The relationship between religion and family planning in rural Malawi." Demographic Research 19 (October 24, 2008): 1851–82. http://dx.doi.org/10.4054/demres.2008.19.55.

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McKinney, Ogbochi, Naomi N. Modeste, Jerry W. Lee, Peter C. Gleason, and Gisele Maynard-Tucker. "Determinants of Antiretroviral Therapy Adherence among Women in Southern Malawi: Healthcare Providers’ Perspectives." AIDS Research and Treatment 2014 (2014): 1–9. http://dx.doi.org/10.1155/2014/489370.

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Background. The purpose of this study was to explore healthcare providers’ perspectives on antiretroviral (ART) adherence in two ART clinics in southern Malawi. Nonadherence to ART is a significant hindrance to the success of HIV/AIDS treatment.Methods. A one-on-one semistructured interview was conducted with eight healthcare providers in two ART clinics in rural and urban southern Malawi. The interviews were focused on factors facilitating or hindering ART adherence and strategies to improve adherence. Interviews were audio-recorded, transcribed, and content-analyzed with the use of the constant comparison approach.Results. Of the eight participants, 63% were between the ages of 20 and 30 years and 37% were HIV counselors. Factors facilitating adherence include patients’ belief and knowledge, HIV/AIDS education, and a supportive network. Barriers to adherence include discrimination, nondisclosure of HIV status, food insecurity, medication side effects, religion, misinformation, and staff and drug shortages. Strategies to improve adherence were identified by participants to include nutritional/food supplementation for malnourished or undernourished patients and patient counseling.Conclusions. There is a need for collaborative efforts between healthcare providers, patients, and faith-based organizations to identify and address hindrances and facilitators to patients’ adherence. Further research is needed to develop strategies addressing religion, staff, and drug shortages.

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Dijk, Richard A. van. "Young puritan preachers in post-independence Malawi." Africa 62, no. 2 (April 1992): 159–81. http://dx.doi.org/10.2307/1160453.

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AbstractIn Blantyre, Malawi's main urban centre with a population of over 400,000, there are some thirty to forty young preachers who between them run fifteen or so organisations that constitute the Born Again movement. The organisations include ‘ministries’ and ‘fellowships’ as well as ‘churches’. The movement started c.1974. What is significant is that all the leaders were then teenagers; even today the second ‘generation’ of preachers are teenagers or in their early twenties. One theme dominates their message: vehement opposition to involvement in practices of a largely secretive or malevolent nature, witchcraft and ‘politics’ in particular. The young preachers assume these forces to be the basis of the power that elders wield in the villages or in urban townships. Yet in Blantyre, where political surveillance over everyday life is very marked, they have to be wary of challenging this older, powerful generation if they are to preserve the ‘intellectual space’ that religion offers them. The article ends by arguing that the theories which are used to explain urban Zionist Churches elsewhere in southern Africa are not relevant to the analysis of a Born Again movement run by successful young urbanites.

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Muula, Adamson, James Thomas, Audrey Pettifor, Ronald Strauss, Chirayath Suchindran, and Steve Meshnick. "Religion, Condom Use Acceptability and Use within Marriage among Rural Women in Malawi." World Health & Population 12, no. 4 (March 1, 2011): 35–47. http://dx.doi.org/10.12927/whp.2011.22346.

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Hinks, Tim, and Simon Davies. "Life satisfaction in Malawi and the importance of relative consumption, polygamy and religion." Journal of International Development 20, no. 7 (October 2008): 888–904. http://dx.doi.org/10.1002/jid.1470.

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Muula, Adamson S. "Marriage, not Religion, is Associated with HIV Infection Among Women in Rural Malawi." AIDS and Behavior 14, no. 1 (October 16, 2009): 125–31. http://dx.doi.org/10.1007/s10461-009-9624-0.

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Tengatenga, James, Susan M. Tengatenga Duley, and Cecil J. Tengatenga. "Zimitsani Moto: Understanding the Malawi COVID-19 Response." Laws 10, no. 2 (March 26, 2021): 20. http://dx.doi.org/10.3390/laws10020020.

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The coronavirus disease 2019 (COVID-19) pandemic has unsettled societies and economies of people and countries all over the world. Malawi is no exception. As such, the COVID-19 pandemic is more than just a health crisis. Countries have responded by instituting lockdowns and other restrictive measures among the populace. These have, in turn, elicited negative responses and legal challenges; most of which are rights-based. The main challenge has been that of the restriction of individual and religious freedoms. It is, thus, no surprise that reactions against government decrees restricting religious gatherings in the wake of the pandemic have been challenged in the courts. We will explore the Malawian traditional religious concept of healing and wholeness, give a chronological outline of government decrees and the responses to the pandemic, and conclude with an analysis using some reflections on Ferdinand Tönnies concepts of Gemeinschaft and Gesellschaft and recollection of traditional religion and critique of the new evangelicalism leading to an understanding of the Malawian response to the pandemic.

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Matemba, Yonah, and Richardson Addai-Mununkum. "‘These religions are no good – they’re nothing but idol worship’: mis/representation of religion in Religious Education at school in Malawi and Ghana." British Journal of Religious Education 41, no. 2 (May 25, 2017): 155–73. http://dx.doi.org/10.1080/01416200.2017.1329706.

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Kendall, Jacob, and Philip Anglewicz. "Characteristics Associated With Migration Among Older Women and Men in Rural Malawi." Illness, Crisis & Loss 25, no. 4 (August 4, 2017): 283–308. http://dx.doi.org/10.1177/1054137317723102.

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The older population in sub-Saharan Africa is growing rapidly, but little is known about the migration patterns of older individuals in this setting. In this article, we identify the determinants of migration for older individuals in a rural African setting. To do so, we use rare longitudinal data with information for older individuals both before and after migration. We first identify premigration factors associated with moving in the future and then identify differences in characteristics between migrants and nonmigrants after migration. In addition to basic sociodemographic information, we examine differences between migrants and nonmigrants in land ownership, number of lifetime marriages, number of living offspring, previous migration experience, household size, social and religious participation, and religious affiliation. Results show that (a) migration in older age is related to marriage, health and HIV status, household size, and religion; (b) older women who are HIV-positive are more likely to move, and older men with better physical health are more likely to move; (c) older female migrants have worse postmigration physical health; and (d) the relationship between health and migration for older men disappears after migration.

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Marriage, Sophia. "Chakanza, J.C. and Ross, K.R. (eds.). 1998. Religion in Malawi: An Annotated Bibliography. Blantyre: A Kachere Text." Studies in World Christianity 5, no. 2 (October 1999): 249–50. http://dx.doi.org/10.3366/swc.1999.5.2.249.

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Marriage, Sophia. "Chakanza, J.C. and Ross, K.R. (eds.). 1998.Religion in Malawi: An Annotated Bibliography. Blantyre: A Kachere Text." Studies in World Christianity 5, Part_2 (January 1999): 249–50. http://dx.doi.org/10.3366/swc.1999.5.part_2.249.

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Haron, Muhammed. "Islam, Democracy, and Public Life in South Africa and in France." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 151–54. http://dx.doi.org/10.35632/ajis.v25i1.1507.

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During 3-5 September 2007, scholars associated with University of Witwatersrand’sDepartment of Anthropology and key members of the Johannesburg-based Institute of French Studies in South Africa explored ways toengage South African and French scholars in forms of cooperation. Toaddress this event’s focus, “Muslim Cultures in South Africa and France,”the organizers brought along the School of Social Sciences and Humanities(University of the Witwatersrand, Johannesburg) and the Institut d’Etudesde l’Islam et des Societes du Monde Musulman (Ecole des Hautes enSciences Sociales [EHESS]) to partner with them.The theme, “Islam, Democracy, and Public Life in South Africa and inFrance,” identified three basic objectives: to re-imagine Islam as an objectof academic enquiry, explore the epistemological dimensions of the study ofIslam, and foster scientific networks. The organizers highlighted a key question:“How do Muslims employ their religion to explain and clarify theirposition and role in public life in South Africa and France?” and identifiedthree focus areas: The Status ofMinority Religions: The Case of Islam; ReligiousIdentity - Political Identity; and Trans-nationalism/regionalism.The “Southern Africa” panel, chaired by Aurelia Wa Kabwe-Segatti(French Institute of South Africa [IFAS]), consisted of Alan Thorold’s (Universityof Melbourne) “Malawi and the Revival of Sufism,” SamadiaSadouni’s (Wits Institute for Social and Economic Research [WISER])“Muslim Communities in South Africa,” Liazzat Bonate’s (Eduardo MondlaneUniversity) “Leadership of Islam in Mozambique,” and Eric Germain’s(EHESS) “Inter-ethnic Muslim Dialogue in South Africa.” Sadouni examinedsuch crucial concepts as religious minorities and extracted examplesfrom both countries. Thorold, who analyzed Sufism’s revival in Malawi,relied on the work of ErnestGellner. Some participants, however, argued thathis ideas have been surpassed by more informed theoretical scholarship.Bonate reflected upon the differences that played out within northernMozambique’s Muslim communities vis-à-vis the government. Germain,who explored early Cape Muslim social history, provocatively argued thatmuch could be learned from this community’s make-up and attitude. Asexpected, he was criticized for sketching a romantic picture.The “Media and Power” panel, chaired by Eric Worby, featured GabebaBaderoon’s (post-doctoral fellow, Penn StateUniversity’sAfricana ResearchCenter) “Islam and the Media in South Africa.” She traced how Islam ...

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Thiabaud, Amaury, Isotta Triulzi, Erol Orel, Kali Tal, and Olivia Keiser. "Social, Behavioral, and Cultural factors of HIV in Malawi: Semi-Automated Systematic Review." Journal of Medical Internet Research 22, no. 8 (August 14, 2020): e18747. http://dx.doi.org/10.2196/18747.

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Background Demographic and sociobehavioral factors are strong drivers of HIV infection rates in sub-Saharan Africa. These factors are often studied in qualitative research but ignored in quantitative analyses. However, they provide in-depth insight into the local behavior and may help to improve HIV prevention. Objective To obtain a comprehensive overview of the sociobehavioral factors influencing HIV prevalence and incidence in Malawi, we systematically reviewed the literature using a newly programmed tool for automatizing part of the systematic review process. Methods Due to the choice of broad search terms (“HIV AND Malawi”), our preliminary search revealed many thousands of articles. We, therefore, developed a Python tool to automatically extract, process, and categorize open-access articles published from January 1, 1987 to October 1, 2019 in the PubMed, PubMed Central, JSTOR, Paperity, and arXiV databases. We then used a topic modelling algorithm to classify and identify publications of interest. Results Our tool extracted 22,709 unique articles; 16,942 could be further processed. After topic modelling, 519 of these were clustered into relevant topics, of which 20 were kept after manual screening. We retrieved 7 more publications after examining the references so that 27 publications were finally included in the review. Reducing the 16,942 articles to 519 potentially relevant articles using the software took 5 days. Several factors contributing to the risk of HIV infection were identified, including religion, gender and relationship dynamics, beliefs, and sociobehavioral attitudes. Conclusions Our software does not replace traditional systematic reviews, but it returns useful results to broad queries of open-access literature in under a week, without a priori knowledge. This produces a “seed dataset” of relevance that could be further developed. It identified known factors and factors that may be specific to Malawi. In the future, we aim to expand the tool by adding more social science databases and applying it to other sub-Saharan African countries.

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Chunga, Joseph J., and Arne Tostensen. "Clergy in Politics: The Opportunistic Engagement of Faith-Based Organisations in Malawi’s Politics." Journal of Religion in Africa 49, no. 1 (December 22, 2020): 1–33. http://dx.doi.org/10.1163/15700666-12340156.

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Abstract Malawi is a profoundly religious society and faith-based organisations (FBO s) play a significant role in politics, addressing social concerns and governance. This article investigates their role in Malawi’s political realm when engaging with the state and argues that the FBO s are opportunistic in their engagement. They seize upon opportunities for exerting influence when political and social issues dictate that action be taken in accordance with religious tenets of social responsibility, in tandem with fluctuating levels of political tension. Typical high points of tension are elections, but other controversial issues may also feature prominently. FBO s consider suitable entry points and tools of advocacy at their disposal within existing opportunity structures. As organised religion, we find that faith communities have engaged and continue to engage with the political establishment through various means, predominantly by issuing pastoral letters and statements.

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Ross, Andrew C. "Msiska, Stephen Kauta. 1997. Golden Buttons: Christianity and Traditional Religion among the Tumbuka. Zomba, Malawi: Kachere Series, pp. 62 (paper)." Studies in World Christianity 6, no. 1 (April 2000): 127–28. http://dx.doi.org/10.3366/swc.2000.6.1.127.

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Ross, Andrew C. "Msiska, Stephen Kauta. 1997.Golden Buttons: Christianity and Traditional Religion among the Tumbuka. Zomba, Malawi: Kachere Series, pp. 62 (paper)." Studies in World Christianity 6, Part_1 (January 2000): 127–28. http://dx.doi.org/10.3366/swc.2000.6.part_1.127.

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Contamina, Ryan. "Symbolism at the Heart of Bantu Traditional Religion (Research conducted in Bantu Land of Republic of Zambia and Republic of Malawi)." Recoletos Multidisciplinary Research Journal 1, no. 2 (December 31, 2013): 93–100. http://dx.doi.org/10.32871/rmrj1301.02.11.

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ter Avest, Ina. "‘&I/&you’ An Innovative Research Instrument for Youngsters to Explore Their Life Orientation." Religions 12, no. 2 (January 29, 2021): 88. http://dx.doi.org/10.3390/rel12020088.

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In this contribution, we explore youngsters’ positionality regarding religion and present an example to facilitate them to ‘research’ their own beliefs and their affective commitments to their faith. We start with a short general introduction in Fowler’s theory of faith development. This is followed by findings from research in England, Estonia, Ghana, the Netherlands, and Malawi. From these findings, we conclude that youngsters need to be guided in their exploration of religious and secular worldview traditions. For this, we developed an instrument in particular for Muslim youngsters ‘at risk’ for radicalization: ‘&I/&you’. It is along the lines of religious tradition(s), citizenship, discrimination, and environmental concerns that students explore their convictions, broaden their horizons, and further develop their own (religious or secular) life orientation. Our innovative and explorative instrument (‘&I/&you’)—part of the PIREd (PIREd: Playful Islamic Religious Education) module of seven lessons—is described in detail. Preliminary results of pilot studies are promising. Students see this instrument as a ‘space’ for dialogue and love to share their ideas and sharpen their mind ‘in the presence of the other’.

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ENGLUND, HARRI. "Golden Buttons: Christianity and traditional religion among the Tumbuka by STEPHEN KAUTA MSISKA Blantyre: Christian Literature Association in Malawi, 1997. Pp. 62. $5.00." Journal of Modern African Studies 37, no. 3 (September 1999): 507–80. http://dx.doi.org/10.1017/s0022278x99633079.

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Kaarsholm, Preben. "TRANSNATIONAL ISLAM AND PUBLIC SPHERE DYNAMICS IN KWAZULU-NATAL: RETHINKING SOUTH AFRICA'S PLACE IN THE INDIAN OCEAN WORLD." Africa 81, no. 1 (January 24, 2011): 108–31. http://dx.doi.org/10.1017/s0001972010000069.

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ABSTRACTIslam in KwaZulu-Natal has typically been seen as an Indian preserve and as closely linked with contestations around South African Indian identities. Against this background, dedication to Islam among Africans has appeared as exceptional, represented by groupings with particular histories of immigration from Mozambique, Malawi or Zambia. Since the 1970s, strong efforts have been made to extend the call of Islam to Africans in the province, as demonstrated in the mobilization efforts of the Islamic Propagation Centre International and the Muslim Youth Movement, and in the dawah projects of transnational Islamic NGOs like the World Assembly of Muslim Youth. Following the transition to democracy in 1994, Islam played an important role in establishing contacts between South Africans and the thousands of immigrants from other African countries – many of them with an Islamic background – who have been coming into KwaZulu-Natal. The essay discusses two different examples of Islamic practice in an African informal settlement on the outskirts of Durban, and demonstrates their different understandings of the relationship between Islam and African cultural ‘custom’. It places these differences of local theology and politics in the context of propagations of Islam as manifested in the writings of Ahmed Deedat and recent examples of pamphlet literature by African Muslims. It argues that understandings of Islam in KwaZulu-Natal as an African religion relate the area to the Indian Ocean world not only though links across the sea to South Asia, but also along the coast – bridging the gap between the Swahili continuum to the north and transnational Islam in the Cape.

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Malfense Fierro, Antonio Cornelius, David Noble, Omaima Hatem, and Waswa Balunywa. "African portfolio entrepreneurship and the creation of jobs." Journal of Small Business and Enterprise Development 25, no. 5 (October 8, 2018): 730–51. http://dx.doi.org/10.1108/jsbed-02-2017-0074.

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Purpose The purpose of this paper is to focus on large-scale portfolio entrepreneurship and its impact on the creation of stable wage employment in African economies. Design/methodology/approach The three studies focussed on Egypt, Uganda, and Malawi were all exploratory, inductive, and qualitative studies, which involved semi-structured interviews with 65 entrepreneurial founders of some of these countries’ most prominent business portfolios between 2009 and 2012. The data were collected through face-to-face interviews, which lasted between one and four hours, with the founders of each of these portfolios. Findings This inductive and qualitative study finds a connection between the creation of stable wage-paying jobs and portfolio entrepreneurship in three countries, representing three of the four different archetypal African economies. It also finds a strong connection between the development of new industries and portfolio entrepreneurship. Practical implications The practical and societal implications of these findings are incredibly important. The current and looming shortage of stable wage employment in Africa is reaching calamitous proportions. The growth in religion-affiliated terrorism and high-risk economic migration to Europe can be directly related to the lack of employment opportunities in African nations. The findings indicate that portfolio entrepreneurs are major players in the creation of such employment opportunities and government policies focussing on this area, as compared to focussing solely on SMEs, may be more effective in mitigating some of the drivers for emigration and terrorism. Originality/value This is the only study of its kind that investigates the role of large-scale portfolio entrepreneurship in the growth of employment opportunities in Africa.

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PALO, Mika. "Ernst WENDLAND, Sewero! Christian Drama and the Drama of Christianity in Africa. On the Genesis and Genius of Chin-yanjaRadio Plays in Malawi, with Special Reference to Trans World Radio and African Traditional Religion, Zomba (Malawi): Kachere Series, Kachere Mono-graph No. 20, 2005, 294p., ISBN: 99908-76-26-6." Le Fait Missionnaire 19, no. 1 (2006): 125–28. http://dx.doi.org/10.1163/221185206x00102.

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Hetherwick Kumwenda, Colby. "Ignoring the North: Redressing a Serious Flaw in Liberation Theology from the Context of Malawi." Feminist Theology 27, no. 1 (September 2018): 93–102. http://dx.doi.org/10.1177/0966735018794486.

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Narratives of discrimination due to gender differentiations, educational background, cultural systems and/or political alignments are not new phenomena in human history. The concepts themselves are as old as the applications within the systems. In order to grasp the cruciality of the tendency, this article discusses the realities of discrimination among the people of northern Malawi using the Dalit experiences in India. Its emphasis is on how the Northerners of Malawi are politically and socio-economically sidelined in the entire system of governance. The article draws the conclusion that theology can in some ways help to minimize the situation when tolerance and accommodation in God’s design can be put into practice in order to promote harmony and togetherness. If this can be enhanced, the ignored North can feel part of Malawi and by doing so, they can reconstruct their lost humanity and dignity.

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Laplantine, François. "Penser anthropologiquement la religion." Anthropologie et Sociétés 27, no. 1 (October 2, 2003): 11–33. http://dx.doi.org/10.7202/007000ar.

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Résumé L’auteur montre d’abord qu’il existe dans les sociétés contemporaines deux formes de sensibilité religieuse : un religieux par soustraction et différenciation, revalorisant les traditions et tendant à se crisper sur les frontières, et un religieux par pluralisation des médiations du sacré, regroupant des croyants venus d’horizons spirituels différents. Puis il interroge la notion de communauté et, à travers cette dernière, la relation du religieux au corps, à la santé et à la maladie. Il questionne ensuite la pertinence anthropologique des notions de « sortie », de « retour » et de « recomposition » pour analyser les phénomènes religieux. Il propose enfin de repenser des processus microscopiques qui ne cessent de se transformer non plus en tant que systèmes de signes ou ensembles de symboles, mais dans la tension du rythme.

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BOURRICAUD, François. "La critique de l’individualisme utilitaire et la déontologie médicale." Sociologie et sociétés 21, no. 1 (September 30, 2002): 25–38. http://dx.doi.org/10.7202/001093ar.

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Résumé Talcott Parsons a consacré beaucoup de soin à examiner le statut des valeurs morales et la place qu'elles occupent parmi les mécanismes du contrôle social. C'est ce qui a amené Parsons à entreprendre une critique très élaborée de l'individualisme utilitaire, fondé sur le principe de la poursuite de la maximisation des avantages particuliers. L'originalité du point de vue défendu dans The Structure of Social Action, c'est l'effort apporté à expliquer le fonctionnement des sociétés par leur système des valeurs. La recherche sur la profession médicale et l'interaction entre le médecin et le patient, dont les résultats sont consignés dans le chapitre X de Social System, a permis à Parsons de montrer que la maladie impose au malade, au médecin, à la famille, un ensemble d'obligations morales qui débouchent même sur le plan métaphysique et religieux. Dans ses derniers écrits sur ce thème, qui datent de la fin des années 1960, Parsons a exploré les rapports entre le sacré et la santé, entre la religion et la déontologie, entre la crise religieuse et la crise des déontologies.

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Witoszek, Nina. "Religion and Ecomodernity." Nature and Culture 8, no. 3 (December 1, 2013): 237–48. http://dx.doi.org/10.3167/nc.2013.080301.

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Religion has long stood at the center of debates on the environmental crisis of late modernity. Some have portrayed it as a malade imaginaire, providing divine legitimation for human domination and predatory exploitation of natural resources; others have looked up to it as an inspirational force that is the essential condition of planetary revival. There is an ongoing battle of the books on the salience of religion in the modern world. Some trendy volumes declare that God Is Back (Micklethwait and Wooldridge 2009). Others advert to The End of Faith (Harris 2004, harp the theme of The God Delusion (Dawkins 2006), or claim that God Is Not Great (Hitchens 2007). Both sides provide ample evidence to support their adversarial claims. In much of Canada and Western Europe, where religious establishments have courted or colluded with the state, religion has come to be viewed as the enemy of liberty and modernity. Not so in the United States, where the Jeffersonian separation of religion from politics forced religious leaders to compete for the souls of the faithful—and thus to make Christianity more reconcilable with the agenda of modernity,individualism and capitalist enterprise.

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Benmebarek, Zoubir, and Hanane Benaldjia. "Psychiatrists’ attitude toward religion in clinical practice in Algeria." Batna Journal of Medical Sciences (BJMS) 8, no. 1 (June 4, 2021): 1–8. http://dx.doi.org/10.48087/bjmsoa.2021.8101.

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Objectifs : Étudier la religiosité des psychiatres algériens et leur attitude face aux questions religieuses en pratique clinique. Méthodes : Étude descriptive transversale incluant 87 psychiatres qui ont répondu à un questionnaire anonyme auto administré diffusé via un réseau social. Résultats : Deux tiers des répondants étaient des femmes (67,8 %), l’âge moyen est de 39,3 ans ; la plupart pratiquent la psychiatrie générale (89,7%) avec une moyenne de 9,32 années d’expérience. La majorité des psychiatres (95.4%) sont croyants et les deux tiers (62,1%) sont pratiquants réguliers ; les femmes étant plus croyantes et plus pratiquantes que les hommes. La religion a une importance surtout chez les psychiatres croyants et chez les pédopsychiatres mais en général elle n’influe pas la pratique psychiatrique. La plupart des psychiatres (96,5 %) acceptent volontiers d’aborder les questions religieuses avec les patients. Les psychiatres dans leur majorité (62,1 %) pensent que la religion a, à la fois, un effet positif et négatif sur la maladie mentale ; les psychiatres pratiquants y voient un effet positif. Deux tiers des psychiatres (64,4 %) n’ont pas cherché à gagner des connaissances sur ce thème et la moitié (52,9 %) sont d’accord pour intégrer la religion dans la formation des psychiatres. Conclusion : La croyance et la pratique religieuse ne se traduisent toujours pas par l’intégration de la religion en pratique clinique. Une formation initiale et/ou une formation continue pourrait aider les psychiatres à savoir comment prendre en compte la dimension religieuse lors de l’évaluation clinique initiale et en thérapie. Mots-clés : religion, psychiatre, attitude, pratique, Algérie.

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Phiri, Isabel Apawo. "THE FUTURE OF MISSIONS IN MALAWI." International Review of Mission 76, no. 301 (January 1987): 64–67. http://dx.doi.org/10.1111/j.1758-6631.1987.tb01512.x.

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Laplantine, François. "Maladie, guérison et religion dans les mouvements pentecôtistes latino-américains contemporains." Anthropologie et Sociétés 23, no. 2 (September 10, 2003): 101–15. http://dx.doi.org/10.7202/015602ar.

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Résumé RÉSUMÉ Maladie, guérison et religion dans les mouvements pentecôtistes latino-américains con temporains À partir d'observations effectuées au Brésil, au Mexique et en Colombie, l'auteur étudie les interprétations attribuées à la maladie dans les Églises pentecôtistes, ainsi que le processus de la conversion religieuse visant à inverser le courant pathogène et à restaurer l'harmonie perdue voulue par Dieu. Puis il concentre son analyse sur le couple nouveau formé par le pasteur et les démons, entrés par effraction dans le corps des malades : le pasteur, par un rituel d'exorcisme, entame un combat physique avec les démons qui sont le plus souvent des entités d'origine africaine, mais avec de plus en plus de saints du catholicisme. Cet article esquisse deux hypothèses contradictoires : l'une, en termes de Conquête, l'exorcisme pouvant être considéré comme un processus d'extirpation de la culture populaire (notamment afro-amérindienne), l'autre en termes de recomposition de cette culture. La seconde hypothèse consiste à envisager la pentecôtisation croissante du champ religieux en Amérique centrale et en Amérique du Sud comme une latinisation et une recatholici-sation d'une religion à l'origine exogène : le protestantisme anglo-saxon. Mots clés : Laplantine, religion, corps, énoncés performatif s, icône, guérison divine, Amérique latine

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Ross, Kenneth R. "Current Christological Trends in Northern Malawi." Journal of Religion in Africa 27, no. 2 (May 1997): 160. http://dx.doi.org/10.2307/1581684.

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Ross, Kenneth R. "Current Christological Trends in Northern Malawi." Journal of Religion in Africa 27, no. 1-4 (1997): 160–76. http://dx.doi.org/10.1163/157006697x00108.

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Ross, Kenneth R. "Current Ecclesiological Trends in Northern Malawi." Journal of Religion in Africa 29, no. 4 (1999): 465–85. http://dx.doi.org/10.1163/157006699x00043.

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Gottschalk, Linda S. "Johannes Rebmann: A Servant of God in Africa Before the Rise of Western Colonialism (second edn)." European Journal of Theology 28, no. 2 (December 1, 2020): 194–96. http://dx.doi.org/10.5117/ejt2019.2.019.gott.

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SummaryJohannes Rebmann, the first European to set eyes on Mount Kilimanjaro, served as a pioneer missionary in East Africa in the mid-nineteenth century, commissioned by the Anglican Church Missionary Society. Lexicography was his main occupation, but he faced several serious challenges: theological and methodological differences with his closest colleague, colonialism and slavery, and personal health problems. The author of this book has himself served in Malawi and participated in the recent English-Chichewa dictionary. Paas uses an impressive number of primary sources, letters and archival materials to paint the picture of Rebmann, his life and work.RÉSUMÉJohannes Rebmann, le premier européen à avoir contemplé le Kilimandjaro, a été un missionnaire pionnier en Afrique de l’Est au milieu du dix-neuvième siècle, envoyé par la société missionnaire de l’Église anglicane. Il s’est principalement consacré à un travail lexicographique, mais il a dû faire face à diverses difficultés sérieuses : des différences d’ordre théologique et méthodologique avec ses plus proches collègues, le colonialisme et l’esclavage, ainsi que des problèmes de santé. L’auteur de cet ouvrage a lui-même servi au Malawi et a participé à l’élaboration du récent dictionnaire Anglais-Chichewa. Paas a consulté un nombre impressionnant de sources de première main, de lettres et d’archives pour dresser le portrait de Rebmann et présenter sa vie et son oeuvre.ZusammenfassungJohannes Rebmann, der erste Europäer der jemals den Kilimandscharo erblickt hatte, diente in der Mitte des 19. Jahrhunderts als Pioniermissionar in Ostafrika; er war ausgesandt von der Missionsgesellschaft der anglikanischen Kirche. Seine Hauptbeschäftigung war die Lexikographie, aber darüber hinaus wurde er mit diversen ernstlichen Herausforderungen konfrontiert: Es gab Unstimmigkeiten zwischen ihm und seinem engsten Mitarbeiter über theologische Ansätze und die Methodik ihrer Arbeit, er befand sich in einem Umfeld von Kolonialismus und Sklaverei, und er geriet persönlich in gesundheitliche Schwierigkeiten. Der Autor dieses Buches hat selbst in Malawi Dienst getan und an dem unlängst erschienenen Wörterbuch auf Englisch-Chichewa mitgearbeitet. Paas verwendet eine bemerkenswerte Zahl an Primärquellen, Briefen und Archivmaterial, um ein Bild von Rebmann, seinem Leben und Werk zu zeichnen.

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Goldmann, A. "L’approche de la maladie grave dans les religions." Revue Francophone de Psycho-Oncologie 4, no. 4 (December 2005): 308–11. http://dx.doi.org/10.1007/s10332-005-0105-z.

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Wild, Emma. "Ross, Andrew C. 1996. Blantyre Mission and the Making of Modern Malawi. Kachere Series. Blantyre, Malawi: CLAIM, pp. 216." Studies in World Christianity 3, no. 1 (April 1997): 100–102. http://dx.doi.org/10.3366/swc.1997.3.1.100.

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Wild, Emma. "Ross, Andrew C. 1996.Blantyre Mission and the Making of Modern Malawi. Kachere Series. Blantyre, Malawi: CLAIM, pp. 216." Studies in World Christianity 3, Part_1 (January 1997): 100–102. http://dx.doi.org/10.3366/swc.1997.3.part_1.100.

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Marriage, Sophia. "Ross, Kenneth R. 1998. Here Comes Your King! Christ, Church and Nation in Malawi. Zomba, Malawi: A Kachere Book." Studies in World Christianity 6, no. 1 (April 2000): 125–27. http://dx.doi.org/10.3366/swc.2000.6.1.125.

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Marriage, Sophia. "Ross, Kenneth R. 1998.Here Comes Your King! Christ, Church and Nation in Malawi. Zomba, Malawi: A Kachere Book." Studies in World Christianity 6, Part_1 (January 2000): 125–27. http://dx.doi.org/10.3366/swc.2000.6.part_1.125.

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Ross, Andrew C., Hubert Reijnaerts, Ann Neilsen, Matthew Schoffeleers, Matthew Schoffeleers, and Isabel Apawo Phiri. "Montfortians in Malawi: Their Spirituality and Pastoral Approach." Journal of Religion in Africa 30, no. 4 (November 2000): 503. http://dx.doi.org/10.2307/1581592.

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Thompson, Jack. "Book Review: The Legacy of Scottish Missionaries in Malawi." International Bulletin of Missionary Research 18, no. 2 (April 1994): 84–85. http://dx.doi.org/10.1177/239693939401800211.

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Thompson, T. Jack. "Xhosa Missionaries to Malawi: Black Europeans or African Christians?" International Bulletin of Missionary Research 24, no. 4 (October 2000): 168–70. http://dx.doi.org/10.1177/239693930002400405.

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Journal articles on the topic 'Malawi – Religion'

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