Academic literature on the topic 'Namibia, religion'
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Journal articles on the topic "Namibia, religion"
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Iita, Ananias, and Sakaria M. Iipinge. "The Implementation of New Religious and Moral Education Curriculum in Post-Independent Namibia." Msingi Journal 1, no. 2 (August 27, 2018): 58–88. http://dx.doi.org/10.33886/mj.v1i2.77.
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This paper investigated the perceptions of Religious and Moral Education (RME) teachers with regard to the implementation of RME syllabus in Namibia. The paper engages a crucial global debate on paradigms for teaching religion and moral values while contributing to the literature through research in the Ompundja Circuit of Oshana Region, Namibia. Contrary to the previous colonial era when Christianity was the only recognized religion, the Republic of Namibia adopted a new constitution making it a secular state upon independence in 1990. This new constitution, however, brought new challenges to teachers who were previously trained only to teach Biblical Studies as a school subject. With this new constitution, Namibia adopted a policy of teaching a multi-cultural religious and moral education curriculum. The teaching of RME replaced Biblical Studies in the Namibian curriculum. Teachers are now required to make their learners aware of the different religious and moral values of Judaism, Christianity, Islam, Hinduism, Buddhism, African traditional religions, Bahai and others inextricably. This, paper, therefore, presents findings from a case study research conducted at Ompundja Circuit of Oshana Region in Namibia that examined the perceptions of Religious and Moral Education (RME) teachers with regard to the implementation of RME syllabus. Fourteen teachers from selected schools participated in this study. Teachers were interviewed, observed and later completed a set of questionnaire. Findings indicated that teachers’individual religious and moral values shaped the teaching and learning process; teachers’ individual religious and moral values played a major role regarding conflicting concerns over RME; and as most RME teachers were Christian, they felt a commitment to share their personal Christian religious beliefs and moral values. The paper recommends that teachers be provided with the necessary teaching resources and be trained to develop more confidence and broad understanding of RME as a subject.
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Isaak, Paul. "Education and Religion in Secular Age from an African Perspective." Education Sciences 8, no. 4 (September 21, 2018): 155. http://dx.doi.org/10.3390/educsci8040155.
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In this article the author shall argue that before Namibian independence in 1990, Christianity was used by some as a weapon of breaking down, or as a tool of, colonialism, racism, and apartheid. In the name of a religious god unashamed acts of violence and wars were committed and resulted in genocide of 1904 to 1908. However, such brutalities did not conquer the African spirit of what is identified in this article as the Ubuntu (humaneness). Inspired by their sense of Ubuntu the Africans, in the face of German colonialism and the South African imposed Apartheid system, finally emerged victorious and accepted the model of religious pluralism, diversity, and the principle of African Ubuntu. We shall, furthermore, argue that the Namibian educational system and the Namibian Constitution, Articles 1 and 21, the Republic of Namibia is established as a secular state wherein all persons shall have the right to freedom to practise any religion and to manifest such practice. It means religious diversity and pluralism is a value, a cultural or religious or political ideology, which positively welcomes the encounter of religions. It is often characterized as an attitude of openness in a secular state towards different religions and interreligious dialogue and interfaith programs. As an example we shall focus on the subject of Religious and Moral Education where such religious diversity and pluralism are directly linked to political, social, and economic issues, as well as moral values.
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Cowser, Angela, and Sandra L. Barnes. "The Trinity – God, Federation, and Community: A Mixed-Methodological Analysis of Religion and Ethnicity among the Shack Dwellers Federation of Namibia." Journal of Sociological Research 11, no. 1 (January 20, 2020): 79. http://dx.doi.org/10.5296/jsr.v11i1.16387.
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How are religious involvement and community-mobilizing related for poor Namibian women? This mixed - methodological study examines the influence of ethnicity, attitudinal, and behavioral traits on religious affiliation and related experiences for 258 female members of the Shack Dwellers Federation of Namibia, a network of neighborhood-based savings groups that attempts to provide affordable housing and related infrastructure services to poor women. In addition to its practical benefits, we consider whether the Federation represents a proxy-church for members. We assess the following research questions: With which churches are Federation women affiliated? Do their ethnicities or views and decisions about the Federation affect their religious ties? Do results suggest that the Federation provides outcomes commonly associated with churches? Results based on statistical and content analyses illustrate differences in religious affiliation and experiential variations based on ethnicity as well as church-like benefits of Federation involvement.
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GEWALD, JAN-BART. "THE ROAD OF THE MAN CALLED LOVE AND THE SACK OF SERO: THE HERERO–GERMAN WAR AND THE EXPORT OF HERERO LABOUR TO THE SOUTH AFRICAN RAND." Journal of African History 40, no. 1 (March 1999): 21–40. http://dx.doi.org/10.1017/s0021853798007294.
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ON the morning of 12 January 1904, shooting started in Okahandja, a small town in German South West Africa, present-day Namibia. When the Herero–German war finally ended four years later, Herero society, as it had existed prior to 1904, had been completely destroyed. In the genocidal war which developed, the Herero were either killed in battle, lynched, shot or beaten to death upon capture, or driven to death in the waterless wastes that make up much of Namibia. Within Namibia, the surviving Herero were deprived of their chiefs, prohibited from owing land and cattle, and prevented from practising their own religion. Herero survivors, the majority of whom were women and children, were incarcerated in prison camps and put to work as forced labourers for the German military and settlers.Over the years there have been a fair number of works dealing with the causes and effects of the Herero–German war of 1904–8. It has been argued that the loss of land, water, cattle and liberty, coupled with the activities of unscrupulous traders and German colonial officials, steered the Herero into launching a carefully planned, countrywide insurrection against German colonial rule. In brief, ‘in 1904, the Herero, feeling the cumulative and bitter effects of colonial rule in South West Africa, took advantage of the withdrawal of German troops from central Hereroland…and revolted’.
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GARENNE, MICHEL, and JULIEN ZWANG. "PREMARITAL FERTILITY IN NAMIBIA: TRENDS, FACTORS AND CONSEQUENCES." Journal of Biosocial Science 38, no. 2 (March 30, 2005): 145–67. http://dx.doi.org/10.1017/s0021932005007261.
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Premarital fertility, defined as fertility before first marriage, was found to be highly prevalent in Namibia. According to data from the 1992 and 2000 DHS surveys, the proportion of premarital births was 43% for all births, and 60% for the first birth. This seemed to be primarily due to a late mean age at first marriage (26·4 years) and low levels of contraception before first marriage. Data were analysed using a variety of demographic methods, including multiple decrement life table and multivariate logistic models. Major variations were found by ethno-linguistic groups: Herero and Nama/Damara had the highest levels of premarital fertility (above 60%); Ovambo and Lozi had intermediate levels of premarital fertility (around 40%); Kavongo and San appeared to have kept a more traditional behaviour of early marriage and low levels of premarital fertility (around 20%). The largest ethno-linguistic group, the Ovambo, were in a special situation, with fast increasing age at marriage and average level of premarital fertility. Whites and mixed races also differed, with Afrikaans-speaking groups having a behaviour closer to the average, whereas other Europeans had less premarital fertility despite an average age at marriage. Ethnic differences remained stable after controlling for various socioeconomic factors, such as urbanization, level of education, wealth, access to mass media, and religion. Results are discussed in light of the population dynamics and political history of Namibia in the 20th century.
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M. Kandemiri,, Coletta, Nelson Mlambo,, and Juliet S. Pasi. "Disruption of Social Settings in Selected Narratives of Genocide." Journal of African Languages and Literary Studies 2, no. 1 (April 1, 2021): 131–55. http://dx.doi.org/10.31920/2633-2116/2021/v2n1a7.
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Social settings are what characterise each society hence they vary from one society to the other. If these social settings are disturbed by any force internally or externally, chaos becomes inexorable. Between 1904-1908 at the dawning of the 20th century, a genocide happened where Herero and Nama people of the then German South West Africa (present day Namibia) were nearly completely exterminated by German soldiers. Through the selected narratives of genocide: Parts Unknown (2018) by Zirk Van Den Burg, The Lie of the Land (2017) by David Jasper Utley, The Weeping Graves of Our Ancestors (2017) by Rukee Tjingaete, The Scattering (2016) Lauri Kubuitsile, and Mama Namibia (2013) by Mari Serebrov, this paper explores the disruption of social settings as represented in the selected texts. Founded within the disruption of social settings of the Herero and Nama people are three key issues namely: interference with family set ups; discounting religion, culture and tradition; and violation of revered places. The article concludes that the presence of the Germans brought with it a miserable overhaul to the indigenous people’s lives.
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John, Helen C. "Christianization, the New Testament and COVID-19 in Owambo, Namibia." Journal for the Study of the New Testament 44, no. 1 (July 5, 2021): 112–33. http://dx.doi.org/10.1177/0142064x211025484.
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This article explores religious and cultural responses to the COVID-19 crisis in Namibia, focusing particularly on the northern region of Owambo. Since the 1870s, Owambo has experienced a rapid and widespread process of Christianization. Today, the vast majority of the population (both in Owambo and in wider Namibia) identify as Christian. In this context, the supremacy of the Bible and Christianity was established, in no small part, through the instigation of cultural crisis – the upending of social norms and the demonization of African Traditional Religion (ATR) and local cultural practice. From foodstuffs to family structure, from initiation to forms of dress and adornment – the overtly ‘traditional’ became taboo. And yet, responses to the COVID-19 pandemic illustrate the endurance of ATR and demonstrate that the cultural ‘text’ is at least as significant as the biblical text in the current crisis, whether as sphere of impact or source of resilience. This article therefore reflects on responses to the current COVID-19 crisis in light of the historical cultural crisis, exploring how Christianity and ATR are perceived to be affected by COVID-19, and how communities are drawing on Christianity/the Bible and ATR as sources of resilience.
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He, Zhifei, Ghose Bishwajit, and Sanni Yaya. "Prevalence of Alcohol and Tobacco Use among Men and Women in Namibia." International Journal of Environmental Research and Public Health 16, no. 1 (December 26, 2018): 59. http://dx.doi.org/10.3390/ijerph16010059.
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Namibia is known to have a high prevalence of tobacco smoking and alcohol consumption. Individuals who smoke are more likely to drink, and vice versa. It was reported that the individual rewarding effect of drinking and smoking were reported to be higher than when they are used at the same time. In this study our objective was to examine the individual and combined prevalence of drinking and smoking and investigate their sociodemographic correlates among adolescent and adult men and women in Namibia. This study was based on data from Namibia Demographic and Health Survey (NDHS 2013). Sample population were 14,185 men and women aged between 15 and 64 years. Self-reported tobacco smoking and alcohol consumption patterns were the outcome variables. Data were analysed using complex sampling techniques to account for survey design. Bivariate and multivariate techniques were used to measure the association between drinking and smoking with the sociodemographic factors. The prevalence of alcohol and tobacco use was, respectively, 53.1% (51.5–54.6) and 8.8% (8.1–9.5), and that of both drinking and smoking was 6.9% (6.3–7.6). In the regression analysis, several sociodemographic factors were found to be significantly associated with alcohol and tobacco use including age, area of residence, religion and educational status. Overall, women had higher rates of drinking alcohol; however, men had higher rates of engaging in high risk drinking. Men and women who reported drinking alcohol had, respectively, 2.57 and 4.60 times higher odds of smoking. Findings suggest that the prevalence of drinking was higher than that of smoking, with men having higher prevalence of high risk drinking. Men and women who drink alcohol were more likely to be smokers. The prevalence of both alcohol and tobacco use showed important sociodemographic patterns which need to be taken into consideration in designing prevention and intervention programs. Strategic tobacco control and smoking cessation approaches should pay particular attention to alcohol users.
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Aboagye, Richard Gyan, Bright Opoku Ahinkorah, Abdul-Aziz Seidu, Collins Adu, John Elvis Hagan, Hubert Amu, and Sanni Yaya. "Mass Media Exposure and Safer Sex Negotiation among Women in Sexual Unions in Sub-Saharan Africa: Analysis of Demographic and Health Survey Data." Behavioral Sciences 11, no. 5 (April 28, 2021): 63. http://dx.doi.org/10.3390/bs11050063.
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(1) Background: Improving sexual autonomy among women in sexual unions comes with various benefits, including the reduction of sexually transmitted and blood-borne infections. We examined the relationship between mass media exposure and safer sex negotiation among women in sub-Saharan Africa (SSA). (2) Methods: The study involved a cross-sectional analysis of Demographic and Health Survey (DHS) data of 29 sub-Saharan African countries. A total of 224,647 women aged 15–49 were included in our analyses. We examined the association between mass media exposure and safer sex negotiation using binary logistic regression analysis. The results are presented using a crude odds ratio (cOR) and adjusted odds ratio (aOR), with their respective confidence intervals (CIs). Statistical significance was set at p < 0.05. (3) Results: The overall prevalence of safer sex negotiation among women in sexual unions in SSA was 71.6% (71.4–71.8). Women exposed to mass media had higher odds of negotiating for safer sex compared with those who had no exposure (aOR = 1.94; 95% CI = 1.86–2.02), and this persisted after controlling for covariates (maternal age, wealth index, maternal educational level, partner’s age, partner’s educational level, sex of household head, religion, place of residence, and marital status) (aOR = 1.40; 95% CI = 1.35–1.46). The disaggregated results showed higher odds of safer sex negotiation among women exposed to mass media in all the individual countries, except Ghana, Comoros, Rwanda, and Namibia. (4) Conclusions: The findings could inform policies (e.g., transformative mass media educational seminars) and interventions (e.g., face-to-face counselling; small group sensitization sessions) in SSA on the crucial role of mass media in increasing safer sex practice among women in sexual unions. To accelerate progress towards the achievement of the Sustainable Development Goal five’s targets on empowering all women and safeguarding their reproductive rights, the study recommends that countries such as Ghana, Comoros, Rwanda, and Namibia need to intensify their efforts (e.g., regular sensitization campaigns) in increasing safer sex negotiation among women to counter power imbalances in sexual behaviour.
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AHMED, KHALID SALIM, RICHARD OPOKU ASARE, AKWASI BOAKYE-YIADOM, and PAUL ARMAH ARYEE. "TEACHERS’ KNOWLEDGE, ATTITUDES AND PRACTICES TOWARD EPILEPSY IN TARKWA-NSUAEM MUNICIPALITY." European Journal of Health Sciences 5, no. 1 (July 17, 2020): 51. http://dx.doi.org/10.47672/ejhs.529.
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Purpose: The objective of this study was to assess the knowledge, attitudes and practices of basic school teachers on epilepsy in Tarkwa-Nsuaem Municipality.Methodology: The study employed a descriptive cross-sectional design. Teachers were sampled from public basic schools in the municipality using the Yamane’s formula for known sampling frame to arrive at 226 participants for the study. The multi-stage and convenience sampling techniques were then used to sample teachers from five of the seven circuits with each circuit being allocated 62 teachers for the study. A semi-structured questionnaire which was used for the data collection was adapted from a study in Namibia. Chi squares and P-values were applied to determine the association between dependent and independent variables as confidence level set at 0.05. Data was analyzed with SPSS version 20.Results: The study found that majority of the teachers, 167 (73.9%) were knowledgeable about epilepsy and 191 (84.5%) had positive attitudes toward epilepsy. However, seizure management practices among the teachers were poor; only 44 (19.3%) of the teachers had appropriate seizure management practices. Notwithstanding, the religion of the teachers was found to be significantly associated with knowledge on epilepsy (p=0.041). The study found that marital status had an effect on attitudes toward epilepsy (p=0.004), whilst educational qualification was also significantly associated with attitudes toward epilepsy (p=0.001). The self-rated knowledge levels of the teachers, had no significant relationship with seizure management practices (p=0.508).Conclusion: Though majority of the teachers had adequate knowledge and positive attitudes toward epilepsy, it did not reflect in appropriate management of seizure.Recommendation: The Ghana Health Service should collaborate with the Ghana Education Service in training teachers on the management of seizure attacks.
Dissertations / Theses on the topic "Namibia, religion"
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Park, Jinho. "The saints of African Independent Churches in Namibia : empirical research from Korean missionary perpective." Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46160.
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The history of African Independent Churches (AICs) in Southern Africa goes back
for more than a hundred years. They have proliferated geographically and
demographically in Africa more than the mainline churches could ever have
imagined. They have grown to be as widespread and as influential as the African
mainline churches. The reason for this growth is that the AICs are the churches of
African indigenous people. They are launched by Africans from a background of
an African traditional and cultural frame of reference. The most significant reason
is that the founders of these churches are not Westerners, but Africans. Western
missionaries find it difficult to understand the AICs from their perspective. Thus the
Western churches describe the AICs as sectarian, separatist, syncretist, nativitist,
and so on. Nevertheless, some scholars are attempting to view the AICs in
positive ways.
The fact that these two different churches have never acknowledged each other as
true churches is a big challenge for Christian missions in Namibia. Each group has
been viewing and judging the other party through suspicious eyes from their own
perspective, each driving the other to block the channel of reconciliation before the
presence of God. With the aim of solving this problem, this thesis attempts to
answer the following questions about the AICs in Namibia:
• What are the reasons that the AICs in Namibia have been seceded from
mission churches?
• What are the activities in civil society in which the AICs in Namibia are
currently involved?
• Do the AICs engage in any activities which go against the Word of God?
• What causes other churches to be suspicious of the AICs?
• What level of enculturation is inherent to the AICs in Namibia? In other
words, what is the relationship between the liturgies of the AIC and African
traditional religion and African culture?
• What makes the AICs in Namibia regard themselves as a church?
Would it be possible for the AICs and the mainline churches in Namibia to
cooperate in Christian missionary work?
• What is a possible Korean missionary perspective on this particular
situation?
This will be dealt throughout this thesis from a Korean missionary missional
perspective.Thesis (PhD)--University of Pretoria, 2014.
tm2015
Science of Religion and Missiology
PhD
Unrestricted
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John, Helen Catherine. "Bodies, spirits, and the living landscape : interpreting the Bible in Owamboland, Namibia." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/21589.
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This study explores the relationship between Christianity and autochthonous (indigenous, pre-Christian) worldviews and practices amongst the Aandonga of Owamboland, Northern Namibia. Using participant contributions from a series of Contextual Bible Study (CBS) sessions (with groups of men, women, and children), and supplemented by ethnographic contextualisation, it challenges the oft-contended notion that Christian worldviews and practices have erased the significance of African Traditional Religion for Ndonga (or wider Owambo) communities. The enduring significance of autochthonous worldviews and practices is explored using responses to six biblical texts, each of which relates to at least one of three themes: bodies, spirits, and landscapes. The study examines feasting bodies (The Parable of the Wedding Banquet), bleeding bodies (The Haemorrhaging Woman), and possessed bodies (Legion). It considers possession spirits (Legion), natural spirits (the so-called ‘Nature Miracles’), and ancestor spirits (Resurrection appearances). Perspectives on landscapes are highlighted particularly in relation to aspects of the natural environment (the ‘Nature Miracles’) and the locations explored by an itinerant demoniac (Legion). Responses to the texts engender, inter alia, discussions of contemporary perspectives on diviner-healers (oonganga), witchcraft (uulodhi), the homestead (egumbo), burial grounds (omayendo, oompampa), spirits (iiluli, oompwidhuli), ancestors (aathithi), material agency (for example, apotropaic amulets), and the ‘traditional’ wedding (ohango). Having analysed the ways in which autochthonous worldviews informed participants’ interpretations of the particular texts considered (Matthew 22:1-14 & Luke 14:7-11; Mark 5:21-43; Luke 8:26-39; Mark 4:35-41 & 6:45-52; Luke 24), each set of interpretations is brought into conversation with professional biblical scholarship. The study therefore highlights the ways in which these grassroots, ‘contextual’ interpretations might nuance New Testament interpretations returned by the Academy, particularly by highlighting the highly contextual nature of the latter.
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Iita, Ananias. "An assessment of the curriculum and implementation of the subject Religious and Moral Education in Namibia: A case study of perceptions of Religious and Moral Education teachers in the Ompundja Circuit of Oshana Region." Thesis, University of the Western Cape, 2014. http://hdl.handle.net/11394/4008.
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Philosophiae Doctor - PhDThis research study investigated the perceptions of Religious and Moral Education (RME) teachers in Namibia with regard to the implementation of the RME syllabus, Grades 5-10 in actual teaching and learning situations. It also examined to what extent pre-service and in-service training prepare these teachers to deal with the demands of the subject in their professional classroom situations. The relevance of the study was that the continuing process of curriculum development would benefit from specific knowledge of the perceptions of teachers and learners, regarding their problems and problem-solving, shortcomings in the system, pre-service and in-service training, and support services. The study took place amidst a global debate on paradigms in the teaching of religion and moral formation. It could therefore also contribute to a growing canon of literature with specific contributions based on empirical research. The study reviewed literature in the field of religious and moral education, the official curricula and syllabi, as well as all other policy and training documents relating to the subject. A carefully sampled case study of teachers in public schools in the Ompundja Circuit of the Oshana Region was carried out. In 1990, under the new constitution, Namibia was declared a secular state, recognising all religions. This was contrary to the colonial period in which Christianity was the only recognised religion and taught under a Christian national ideology in an apartheid political setup. The new dispensation brought new challenges to the subject teachers because, in the past, most of them were only trained to teach Biblical Instruction/Biblical Studies. In the new constitution, the state neither favours nor neglects any of the religious orientations. The context of the study was, thus, the appropriate choice for a particular paradigm in which religion and morality are studied at school level, based upon the principles of a multi-religious and multi-cultural society where both teachers and learners gain knowledge and understanding of other faiths and values; a culture of tolerance is encouraged and fostered; the rights of different religions and their moral values are respected and promoted; and learners are prepared for responsible citizenship
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Arnold, Katherine Caufield. "The transformation of the Lutheran Church in Namibia : how the Church evolved into a 'voice for the voiceless' /." 2009. http://hdl.handle.net/10288/1168.
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April, Salomon Menthos. "HIV and AIDs and its implications for the ministry of healing in some Pentecostal churches in Namibia." Thesis, 2007. http://hdl.handle.net/10413/2087.
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Healing has long been considered part of the Church's pastoral and diaconal calling. For Christians the ministry of healing is grounded in the Word, sacraments and prayer. Based on this understanding some of the Pentecostal churches in Namibia proclaim that HIV and AIDS can be cured through divine healing. It was revealed through interviews with both the practitioners of healing and recipients of healing that the claims of healing HIV and AIDS are not conclusive. It has been established through this study that the implications of a failed healing for the recipients include; lost of faith, hatred towards the practitioners, church, substance abuse and attempts at suicide. A close study of the available literature substantiates the fact that healing of HIV and AIDS in Namibia remains only a claim. The logical conclusion derived was that people confuse healing of HIV and AIDS with spiritual and psychological strength and tranquility that they receive from Pentecostal churches through their healing services. This study recognises the importance of "healing" and "coping" and the need for appropriate theological and psycho-social support for the recipients of divine healing. This study also reveals that HIV and AIDS has forced some Pentecostal churches to revisit their approach of healing. Thus, some of the Pentecostal churches have embarked upon Home Based Care, feeding schemes and material support for PLWHA. The interviews could barely establish a definite case of a successful outcome of healing of someone who was HIV and AIDS positive and was healed through divine
intervention. Thus, with the help of interviews, observant participation, and literature review, it was established that the implications for the ministry of healing in some Pentecostal churches in Namibia is real.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.
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Robert, Kopano. "Strategies to enhance participation in the prevention of tuberculosis by religious leaders in Khomas Region, Namibia." Thesis, 2021. http://hdl.handle.net/10500/27719.
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Text in English with abstracts and keywords in English, Tswana and AfrikaansTuberculosis (TB) is one of the top-ranking causes of death in many countries, including Namibia. The purpose of this research study was to determine the knowledge and the attitudes of religious leaders and congregants regarding TB and to describe practices of TB prevention among religious leaders and congregants in Khomas Region, Namibia. The researcher developed strategies for enhancing the prevention of TB by religious leaders in Khomas Region, Namibia. The Health Belief Model and the Socio-ecological Model were adopted for the study. A mixed-method convergent design was used in this study. Phase one of the study involved the use of a quantitative descriptive design and phase two comprised a sequential mixed-method study using the Delphi technique. Explorative, descriptive and contextual designs were applied in phase two. Data were collected using semi-structured questionnaires in both phase one and phase two. Phase one included 299 participants and phase two included 100 experts in TB and religion. A quantitative data analysis was done using Moon Stats 2018, version 2.0. A qualitative data analysis was done following the steps of content analysis. This study found that the participants were very knowledgeable about TB in that 241 (80.87%) participants indicated that bacteria are the cause of TB and 292 (97.99%) indicated that TB bacteria are spread through the air from one person to another. The participants had a good attitude towards TB in that 227 (76.65%) participants agreed that anyone can be infected with TB and 140 (47.78%) expressed compassion for people who have TB. Participants of the study had good practices for TB prevention, like seeking medical attention if they suspect they have TB. A total of 28 strategies for the primary, secondary and tertiary prevention of TB were developed. The recommendation made in this study is that religious leaders should be at the forefront of TB prevention activities due to their sphere of influence in society. All health sector stakeholders should support efforts by religious leaders to combat TB through sponsorships.
Bolwetsi jwa lehuba (TB) ke nngwe ya dibaki tsa loso tse di kwa setlhoeng mo dinageng tse dintsi, go akaretsa Namibia. Maikaelelo a thutopatlisiso eno e ne e le go sekaseka kitso le maitshwaro a baeteledipele ba sedumedi le baphuthegi mabapi le TB le go tlhalosa ditiragalo tsa thibelo ya TB magareng ga baeteledipele ba sedumedi le baphuthegi mo Kgaolong ya Khomas, Namibia. Mmatlisisi o dirile ditogamaano tsa go tokafatsa thibelo ya TB ka baeteledipele ba sedumedi mo Kgaolong ya Khomas, Namibia. Go amogetswe sekao sa Tumelo ya Boitekanelo le Sekao sa Ikholoji ya Loago mo thutopatlisisong. Go dirisitswe thadiso ya molebo o o kopantsweng mo thutopatlisisong eno. Kgato ya ntlha ya thutopatlisiso e akareditse tiriso ya molebo o o tlhalosang wa dipalopalo, mme kgato ya bobedi e nnile le thutopatlisiso ya molebo o o kopantsweng wa tatelano o o dirisang thekeniki ya Delphi. Go dirisitswe melebo ya tshekatsheko, tlhaloso le bokao mo kgatong ya bobedi. Data e ne ya kgobokanngwa go dirisiwa makwalopotsolotso a a batlileng a rulagantswe mo kgatong ya ntlha le kgato ya bobedi. Kgato ya ntlha e akareditse banni-le-seabe ba le 299, mme kgato ya bobedi e akareditse baitsenape ba le 100 ba TB le bodumedi. Tokololo ya data ya dipalopalo e ne ya dirwa go diriswa Moon Stats 2018, mofuta wa 2.0. Tokololo ya data e e lebelelang mabaka e ne ya dirwa go latelwa dikgato tsa tokololo ya diteng. Thutopatlisiso eno e fitlhetse gore banni-le-seabe ba ne ba na le kitso thata ka ga TB mo e leng gore banni-le-seabe ba ba 241 (80.87%) ba kaile gore ditwatsi ke tsona di tlholang TB, mme ba le 292 (97.99%) ba kaile gore ditwatsi tsa TB di phatlaladiwa mo moweng go tswa go motho yo mongwe go ya go yo mongwe. Banni-le-seabe ba na le megopolo e e siameng ka ga TB mo e leng gore banni-le-seabe ba ba 227 (76.65%) ba dumetse gore mongwe le mongwe a ka nna a tshwaetswa ke TB, mme ba le 140 (47.78%) ba ne ba bontsha boutlwelobotlhoko mo bathong ba ba nang le TB. Banni-le-seabe ba thutopatlisiso ba na le ditiragatso tse di siameng tsa thibelo ya TB, go tshwana le go batla thuso ya kalafi fa e le gore ba belaela gore ba na le TB. Go dirilwe palogotlhe ya ditogamaano di le 28 tsa thibelo ya ntlha, ya bobedi le ya boraro ya TB. Katlenegiso e e dirilweng mo thutopatlisisong eno ke gore baeteledipele ba sedumedi ba tshwanetse go nna kwa pele mo ditiragatsong tsa thibelo ya TB ka ntlha ya seemo sa bona sa tshusumetso mo setšhabeng. Baamegi botlhe ba lephata la boitekanelo ba tshwanetse go tshegetsa maiteko a baeteledipele ba sedumedi go lwantsha TB ka diketleetso.
Tuberkulose (TB) is een van die grootste doodsoorsake in Namibië en talle ander lande. Die doel van hierdie studie was om godsdiensleiers en gemeentelede in die Khomasstreek in Namibië se kennis van TB, hulle ingesteldheid jeens die siekte, en hulle voorkomingsmaatreëls te ondersoek. Die navorser het strategieë opgestel om te verhoed dat godsdiensleiers in hierdie streek TB opdoen. Die Gesondheidopvattings- en die Sosiaal-ekologiese model is met die oog op hierdie studie aangepas. ʼn Konvergente ontwerp met gemengde metodes is in hierdie studie gebruik. In fase 1 is ʼn kwantitatiewe, deskriptiewe ontwerp gevolg en in fase 2 is opeenvolgende gemengde metodes volgens die Delphitegniek toegepas. ʼn Verkennende, deskriptiewe en kontekstuele ontwerp is in fase gevolg. Data is in fase 1 en 2 aan die hand van halfgestruktureerde vraelyste ingesamel. In fase 1 het 299 respondente en in fase 2 het 100 TB- en godsdiensdeskundiges deelgeneem. ʼn Kwantitatiewe ontleding van die data is met Moon Stats 2018, weergawe 2.0 gedoen. Vervolgens is die data kwalitatief volgens die stappe van ʼn inhoudsanalise ontleed. In hierdie studie is bevind dat die deelnemers heel kundig was oor TB. Altesame 241 (80,87%) deelnemers het te kenne gegee dat bakterieë die oorsaak van TB is, en 292 (97,99%) het laat blyk dat TB-bakterieë luglangs van een persoon na ʼn ander versprei. Die deelnemers se ingesteldheid jeens TB was reg, want 227 (76,65%) deelnemers was dit eens dat enige iemand die siekte kan opdoen, en 140 (47,78%) het medelye gehad met TB-lyers. Daarby het hulle goeie voorkomingsmaatreëls gevolg soos om ʼn dokter te spreek toe hulle vermoed het dat hulle TB opgedoen het. Altesame 28 maatreëls is vir die primêre, sekondêre en tersiêre voorkoming van hierdie siekte getref. Daar word aanbeveel dat godsdiensleiers vanweë die aansien wat hulle in die samelewing geniet, die leiding in voorkomingsveldtogte moet neem. Alle belanghebbendes in die gesondheidsektor moet godsdiensleiers se pogings om TB te bestry, met borgskappe steun.
Health Studies
Ph. D. (Nursing)
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Khariseb, Petrus. "The contribution of the Evangelical Lutheran Church in the Republic of Namibia (ELCRN) to poverty relief in the Usakos Circuit, with special focus on the Otjimbingwe rural community." Thesis, 2001. http://hdl.handle.net/10413/3011.
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This dissertation examines the contribution that the Evangelical Lutheran Church in the Republic of Namibia (ELCRN) can make to poverty alleviation at local community level, through research in the Otjimbingwe rural community two hundred kilometers north-west of Windhoek, the capital of Namibia. It is clear from the historical background and current situation that the impact of poverty is severe on the lives of indigenous people. The question posed by the research is: How can the Church contribute to poverty alleviation in a rural community such as Otjimbingwe? To answer this question, this thesis analyses the real life situation that the people of Otjimbingwe experience daily. It further looks at the coping strategies of the people. The thesis identifies the capacities, skills and assets that the Church can develop and build on in its poverty alleviation process. The study argues that the Church has a vital contribution to play as both an 'insider' and an 'outsider' to the community at Otjimbingwe. It then suggests some strategies that the Church can utilize to ensure maximum participation of the local people and to mobilize and encourage co-operation of all concerned individuals and organizations in the process of development.Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.
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ŠANDOVÁ, Iva. "Vybrané aspekty situace genderových minorit v Namibii." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-116892.
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My thesis evaluates the current situation of sexual minorities in the Karas region of Namibia by interpreting the values of the Namibian society in the context of Christian ethics. The first part of my thesis explains the methodology I have used and defines key terms used in the thesis. The second part provides an insight into the living conditions of homosexuals in Namibian society in the context of religion, traditions and legislation applying to this issue. The third part deals with the Christian ethical perspective of homosexuality in the context of natural religions and human rights.
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Ndamanomhata, Paulus Nanghambe. "The transformation of authoritarian leadership in the Evangelical Lutheran Church in Namibia." Thesis, 2001. http://hdl.handle.net/10413/3023.
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The contents of this dissertation is about the authoritarianism presently found in Lutheran churches in general and in the Evangelical Lutheran Church in Namibia (ELCIN) in particular. In contradiction to the Roman Catholic Church, Luther advocated the participation of the laity in decision-making processes. However, strong offices of authority have been established in ELCIN and excessive powers have been granted constitutionally to the clergy against the laity, with the result that lay leaders are made to believe that the decision-making procedures belong to the higher authorities at all levels of the church. There is a lack of willingness among the higher authorities to motivate lay leaders to take up leadership responsibilities in their presence. The danger of this attitude is that most of the decisions made in the church are initiated by the clergy and are therefore not representative. The leadership style of ELCIN can be described as partially democratic and partially authoritarian. The authoritarian leadership style of ELCIN was not derived from the original Lutheran heritage. This situation is due largely to a combination of the leadership patterns of the Finnish missionaries and the prevailing Owambo traditional culture. Authoritarian attitudes remain an urgent challenge to ELCIN in particular, and to Lutheran churches in general. The formulation of a new concept of leadership in the church must embrace the collective participation of all male adult members of the community in decision-making processes as observed in positive elements of Owambo traditions and Luther's concept of the priesthood of all believers. This dissertation recommends that lay leaders must be allowed to chair decision-making bodies at all levels in the church and that clergy and lay leaders participate equally in these bodies. ELCIN theologians also have to formulate concepts which contextualise church leadership and dissociate it from foreign vessels of culture.Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2001.
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"The challenge of pastoral care and counselling of HIV/AIDS affected families in ten Evangelical Lutheran Church parishes in the Oshanga region, Namibia." Thesis, 2005. http://hdl.handle.net/10413/1851.
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The onset and rapid spread of the HIV/AIDS pandemic in Sub-Saharan Africa has challenged and continues to challenge the church in its doctrine as well as its practical ministries. The Evangelical Lutheran Church in Namibia has been no exception. The disease challenges the theological and pastoral disciplines, especially in the area of contextuality. This thesis is developed at the very site of the struggle to care for the infected and affected individuals and families in the ten Evangelical Lutheran Church parishes in the Oshana Region, Namibia. Healing and caring for the sick is the primary mission of this church. Therefore, the quest of this study is to investigate how ELCIN through pastoral care and counselling helps HIV/AIDS infected and affected family members cope with their situation. The study concentrated mainly on ten ELCIN parishes in the Oshana Region, Namibia. 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 deals with pastoral care and counselling of HIV/AIDS infected and affected families. The African understanding of heath and illness is also considered as well. Chapter three is about the Church and HIV/AIDS in the Oshana Region, Namibia. This chapter investigates the responses of ELCIN's pastors towards HIV/AIDS affected families in the Oshana Region, and how they understand HIV/AIDS biblically. Chapter four deals with the impact of HIV/AIDS on affected families in Oshana Region, Namibia. This chapter discusses how HIV/AIDS affects the family members, nurses, and community ministers and how pastoral care and counselling help the widowers, widows, orphans, caregivers of orphans and nurses to take care of orphans. This is the main chapter of this thesis. Chapter five is about data analysis, recommendations and research findings using the Christian theoretical framework of Mwaura, van Dyk, Msomi, Snidle and Welsh, and Dube. Chapter six is the conclusion of the whole thesis.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.
Books on the topic "Namibia, religion"
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Schwarze Christen, weisse Christen: Lutheraner in Namibia und ihre Auseinandersetzung um den christlichen Auftrag in der Gesellschaft. Erlangen: Verlag der Ev.-Luth. Mission, 1985.
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Isaak, Paul John. Religion and society: A Namibian perspective. Windhoek, Namibia: Out of Africa Publishers, 1997.
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Festival, AFALMA-Namibia (Project) Workshop and. Worshipping God as Africans: Report on the AFALMA-Namibia Workshop and Festival, Windhoek, 7-12 December 1993. Windhoek, Namibia: EIN Publications, 1995.
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"Wenn du hast, musst du geben": Soziale Sicherung im Ritus und im Alltag bei den Nama von Berseba/Namibia. Münster [Germany]: Lit, 2001.
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Plenary Assembly of IMBISA (4th 1995 Windhoek, Namibia). Church and family in southern Africa after the Synod for Africa: The addresses at the Fourth Plenary Assembly of IMBISA, 29 April-4 May 1995, Windhoek, Namibia. Harare: Theological Reflection and Exchange Dept. of the Interregional Meetings of the Bishops of Southern Africa, 1999.
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group), Doppelpunkt (Literary, ed. Masken, Zauber, Mythen: Geschichten aus Namibia. Windhoek, Namibia: John Meinert Printing, 2005.
Find full textBook chapters on the topic "Namibia, religion"
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Engelhardt, Craig S. "Protestant Education in Namibia: Serving Church and State." In International Handbooks of Religion and Education, 341–60. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-2387-0_17.
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Davies, Julia, Dian Spear, Angela Chappel, Nivedita Joshi, Cecile Togarepi, and Irene Kunamwene. "Considering Religion and Tradition in Climate Smart Agriculture: Insights from Namibia." In The Climate-Smart Agriculture Papers, 187–97. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-92798-5_16.
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Lombard, Christo. "Namibia and South Africa as Examples of Religious and Moral Education in Changing Societies." In Values, Religions and Education in Changing Societies, 129–44. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-9628-9_12.
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Shiweda, Napandulwe. "Photography and the Religious Encounter: Finnish Missionaries’ Representations of the Owambo, Namibia." In Cambridge Imperial and Post-Colonial Studies, 249–76. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-80610-1_10.
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"The Amec Schism in Namibia (1946)." In Study of Religion in Southern Africa, 205–34. BRILL, 2005. http://dx.doi.org/10.1163/9789047407492_014.
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Haihambo, Cynthy K., and Hilda N. Shiimi. "Building Peaceful Inclusive Schools for Inclusive Education." In Cultivating a Culture of Nonviolence in Early Childhood Development Centers and Schools, 252–71. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7476-7.ch014.
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Namibia is home to a diverse population in terms of race, ethnicity, socio-cultural status, culture, language, religion, abilities, and tradition. Before independence, race was the main variable in determining the quality of education one would receive. Upon independence, Namibians where determined to do away with all forms of inequality in education by adopting the Education for All philosophy. Namibia is signatory to various international conventions including the Convention on the Rights of the Child and the Salamanca Declaration. The findings suggest that, even though school principals and teachers seemingly support inclusion, it could be deduced that they either have a limited understanding and far-fetched understanding of what inclusive education really means.
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Fairweather, Ian. "The Performance of Heritage in a Reconstructed, Post-Apartheid Museum in Namibia." In Science, Magic and Religion, 161–81. Berghahn Books, 2004. http://dx.doi.org/10.2307/j.ctt1btbwrd.12.
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Fairweather, Ian. "CHAPTER 7 THE PERFORMANCE OF HERITAGE IN A RECONSTRUCTED, POST-APARTHEID MUSEUM IN NAMIBIA." In Science, Magic and Religion, 161–81. Berghahn Books, 2022. http://dx.doi.org/10.1515/9781782387121-010.
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Shigwedha, Vilho Amukwaya. "The return of Herero and Nama bones from Germany: the victims’ struggle for recognition and recurring genocide memories in Namibia." In Human Remains in Society. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526107381.003.0009.
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The colonial troops of imperial Germany, the Schutztruppe, carried out a systematic war of extermination (1904 – 1908) against the Herero and Nama people in what is now modern day Namibia. An undisclosed number of bones of the victims were traded to Germany in their pursuit of scientific racial studies. As part of the post-genocide growing trend calling for the repatriation of the bones, ongoing negotiations between the Namibian and German governments have resulted in the return of fifty-five skulls, including a few skeletons since October 2011. The return of these bones to Namibia has divided Namibian society on religious, cultural, political and ethnic issues regarding what to do with the genocide victims’ remains. In view of the general public perception that the genocide bones have been treated with a considerable degree of indignity, this study attempts to associate the evolving disrespectfulness for the genocide’s bones with the re-emergence of genocide trauma and suffering of the affected communities in general. It perceives political obstruction, involving German and Namibian governments, as a central factor that impedes humanitarian efforts to seek justice and dignity for the bones or descendants of the genocide’s victims.
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Waldron, Jeremy. "The Cosmopolitanisms of Citizenship." In Cosmopolitanisms. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479829682.003.0018.
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Recovering the cosmopolitanism of the medieval Catholic university, Jeremy Waldron offers an eloquent update of what Hollinger would call the “old” cosmopolitanism that is both particular and universal. For him, differences have been overvalued. Whatever their usefulness to a grade school teacher introducing children to the larger world, differences may not define how actual people around the world see themselves or experience the world. Monotheisms link very diverse societies. Scientific knowledge is universal: there is no Swedish physics or Namibian chemistry, just chemistry and physics. World trade has made many commodities universal. These are the real material basis for a cosmopolitanism that need not after all deny its founding universalism. The critics of Martha Nussbaum are wrong to think that cosmopolitanism requires a world state. Religion, science, and commerce are doing the job of grounding it and making it concrete.
Conference papers on the topic "Namibia, religion"
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Getta, Jelizaveta. "Dolmetschen in Namibia während der deutschen Kolonialzeit." In La Traducción y sus meandros: diversas aproximaciones en el par de lenguas alemán-español. Ediciones Universidad de Salamanca, 2022. http://dx.doi.org/10.14201/0aq0320409423.
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Das heutige Namibia befand sich zwischen den Jahren 1884 und 1915 unter deutscher Herrschaft. Mit der Gründung der Kolonie entstand u. a. der Bedarf an effizienter Kommunikationsvermittlung zwischen den Deutschen und der Lokalbevölkerung. Die ersten Bestrebungen der Kolonialverwaltung, den Deutschen sowie den Einheimischen entsprechende Sprachkenntnisse beizubringen oder eine Lingua franca einzuführen, scheiterten aus kulturellen, finanziellen sowie zeitlichen Gründen. In vielen Fällen musste die Kommunikation deswegen indirekt verlaufen, und zwar mithilfe eines Dolmetschers, dessen Einsatz sich vor allem in den Bereichen Justiz, Religion sowie Di-plomatie als unvermeidlich erwies. Der Artikel beschäftigt sich mit dem Ablauf der interkulturellen Kommunikation zwischen den Deutschen und der Lokalbevölkerung in der ehemaligen Kolonie Deutsch-Südwestafrika, wobei in Hinblick auf den Forschungsgegenstand vor allem die Frage nach der Rolle der damaligen Dolmetscher, ihren Arbeitsbedingungen sowie ihrem Sozialstatus gestellt wird.