To see the other types of publications on this topic, follow the link: Namibia, religion.
Journal articles on the topic 'Namibia, religion'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 32 journal articles for your research on the topic 'Namibia, religion.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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’.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
(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.
10
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.
Full textAbstract:
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.
11
Crews, Emily D. "Singing “The Song of Chief Iipumbu”." Religion & Theology 25, no. 3-4 (December 3, 2018): 258–97. http://dx.doi.org/10.1163/15743012-02503008.
Full textAbstract:
Abstract This essay addresses “The Song of Chief Iipumbu,” an oral poem performed by a woman named Nekwaya Loide Shikongo in North-Central Namibia in 1953. It argues that “The Song of Chief Iipumbu” acted as an astute analysis of local power relations, employing scornful commentary on a deposed native chief as a cover for subtle but profound criticisms of European colonial institutions to which Shikongo, as a African Christian woman, was subject. Through a brief history of colonialism in Namibia and detailed attention to the linguistic and discursive webs woven by the poem’s author, this essay shows that Shikongo’s censure of oppressive authorities was not an attempt to undermine the networks of power operating in colonial Namibia. Rather, it was an effort to affect acceptance of (or at least resignation to) her subordination in order to achieve the renewal of psychological and social equilibrium.
12
Ali, Shanti Sadiq. "United Nations' Role in South Africa: Constraints and Possible Options." India Quarterly: A Journal of International Affairs 42, no. 3 (July 1986): 225–37. http://dx.doi.org/10.1177/097492848604200301.
Full textAbstract:
The principle of the elimination of racism and racial discrimination, of which apartheid is an institutionalised form, has become one of the cornerstones of the international community's concerns. As the community's watchdog, the United Nations has accorded, a high priority to this principle. Article 56 of the United Nations Charter stipulates thatbn ‘all members pledge themselves to take joint action in cooperation with the Organisation for the achievement of the purposes set forth in Article 55’, which includes ‘universal respect for, and observance of, human rights and fundamental freedoms for all without distinction as to race, sex, language or religion.’ Equally, the concern of the international community has been evident in the progressive evolution of the General Assembly's recommendations, resolutions and decisions, of the relevant international instruments, of its policy of sanctions, albeit by no means satisfactory, and the prominence this principle receives in various UN organs and activities, in particular the programmes undertaken under the Decade for Action to Combat Racism and Racial Discrimination. However, the supportive role of the United Nations in the struggle being waged against apartheid within South Africa and Namibia, highly commendable though it is, has unfortunately been considerably weakened by the lack of consensus in dealing with systematic violations of international norms by the Pretoria regime for the maintenance of apartheid, as well as over the strategies to be adopted to resist this unjust and oppressive system. In the specific context of the present structure of the United Nations, particularly the powers given to the Security Council, these divergencies are found to be major constraints as they have the inevitable impact of impeding enforcement measures. As a consequence today, the continuing gulf between international law and reality threatens the very credibility of the world organisation especially as far as its human rights policies with regard to South Africa are concerned. The struggle within the United Nations system against apartheid, inevitably slow moving, nonetheless continues as can be seen from the evolution of measures taken. It will also be seen that the world body, undeterred by persistent disagreements over principle, its interpretation and enforcement, continues to explore possible options in shaping policies to be able to deal more effectively with the scourge of apartheid and thereby strengthen the ethical foundations of the international community and a civilised system of peaceful coexistence. The situation, therefore, though highly complicated, is not entirely hopeless. On the contrary there is room for optimism that meaningful consequences will emerge from these efforts of the United Nations to eliminate apartheid as well as to bring about a qualitative change in and protection of a whole range of human rights.
13
Saayman, Willem. "Book Review: History of the Church in Namibia." International Bulletin of Missionary Research 29, no. 3 (July 2005): 161–62. http://dx.doi.org/10.1177/239693930502900322.
Full text
14
Beyers, Jaco, and Lize Kriel. "John Muafangejo’s How God Loves His People All Over the World as Material Religion." Religion and the Arts 24, no. 4 (October 26, 2020): 379–98. http://dx.doi.org/10.1163/15685292-02404002.
Full textAbstract:
Abstract The artworks produced at the Evangelical Lutheran Church Art and Craft Centre at Rorke’s Drift, KwaZulu-Natal, have been highly appraised and appreciated in South African art-historical circles, not in the least so as African expressions of postcolonial and anti-apartheid resistance. The work of Namibian artist John Muafangejo (1943–1987) is prominent amongst these. In this article, while borrowing generously from the methods of art historical research, our interest is primarily in works of art as objects of material religion. Erwin Panofsky introduced iconology as a way of determining the meaning of art. Iconology wants to enable the seeing of the unseen; seeing the transcendence—making it most applicable to the study of religion as a cultural practice. This article investigates in a critical way how iconology can assist in the study of material religion, especially as applied to the study of religious art. Because meaning is contextual, the conditions under which religious objects are made and interpreted are as important as the work itself. A discussion of a specific work by John Muafangejo originating from the Rorke’s Drift Centre will be conducted by testing the potential of iconology as an analytical tool in this African Christian environment.
15
John, Helen C. "Legion in a ‘Living Landscape’: Contextual Bible Study as a Disruptive Tool (Luke 8:26–39 Interpreted in Owamboland, Namibia)." Expository Times 128, no. 7 (November 25, 2016): 313–24. http://dx.doi.org/10.1177/0014524616676770.
Full textAbstract:
This article offers insights into the narrative of the Gerasene Demoniac (Luke 8:26–39) from grassroots interpreters in Owamboland, Namibia. The participants’ perspectives on the ‘Living Landscape’—contextualised against a background of Owambo ethnographic data—disrupt understandings of landscapes and spirits found in Western-centric professional biblical scholarship. This illustrates the potential of Contextual Bible Study (or variants thereof) both to bring forth original interpretive insights and to capitalise on particular cultural contexts as sites of expertise.
16
Horn, Nico. "CHURCHES AND POLITICAL RECONCILIATION IN POST‐APARTHEID NAMIBIA." Review of Faith & International Affairs 8, no. 1 (January 2010): 55–62. http://dx.doi.org/10.1080/15570271003707952.
Full text
17
Eirola, Martti. "Namibiana in Finland." Mission Studies 7, no. 1 (1990): 104–5. http://dx.doi.org/10.1163/157338390x00173.
Full text
18
Pauli, Julia. "Creating Illegitimacy: Negotiating Relations and Reproduction within Christian Contexts in Northwest Namibia." Journal of Religion in Africa 42, no. 4 (2012): 408–32. http://dx.doi.org/10.1163/15700666-12341233.
Full textAbstract:
Abstract The stigmatization of children born out of wedlock is not yet common in the rural community of Fransfontein, Northwest Namibia. Comparable to other regions of southern Africa, the birth of a child is very much valued and welcomed regardless of the parent’s marital status, and out-of-wedlock births are very widespread. However, these perceptions are gradually changing. During Sunday mass in the local Protestant church the term /ai-/gôas(b), ‘sin child’, is increasingly being used to name children originating from extramarital affairs of wealthy married men. This moral discourse is sustained by elite men’s wives, who fear their husbands’ out-of-wedlock children will place claims on their husbands’ wealth. The central aim of the paper is to understand these emerging moral evaluations and discuss their implications as well as creations of novel Christian spaces and new forms of distinction and exclusion.
19
Trelstad, Marit. "A tribute to James Cone: A source of liberation in Namibia and the United States." Dialog 57, no. 3 (September 2018): 165–66. http://dx.doi.org/10.1111/dial.12409.
Full text
20
John, Helen C. "Conversations in Context: Cross-Cultural (Grassroots) Biblical Interpretation Groups Challenging Western-centric (Professional) Biblical Interpretation." Biblical Interpretation 27, no. 1 (March 11, 2019): 36–68. http://dx.doi.org/10.1163/15685152-00271p03.
Full textAbstract:
Abstract This article considers how biblical scholarship might break out of its western-dominated, largely historical-critical mould. I argue that we might challenge the hegemony of ‘western worldview’ scholarship by capitalising on the interpretative insights of alternative worldviews; in that regard, I advance a cross-cultural methodology. Additionally, I advocate engaging with grassroots interpreters, thereby contributing to the decentring of scholarly biblical criticism. Finally, this article focuses on the value of interpretation through dialogue, which functions here on two levels: the researcher dialoguing with grassroots interpretation groups in cross-cultural settings, and the resulting grassroots interpretations dialoguing with western professional biblical interpretations. The potential of this approach is demonstrated using a case study: Mark 4:35-41 interpreted with Cross-Cultural Biblical Interpretation Groups in northern Namibia. The interpretative insights of grassroots groups in non-western contexts, free(r) from the influence of western worldviews and scholarship, function to highlight the equally contextual nature of mainstream professional biblical interpretation.
21
Pierard, Richard V. "Book Review: Hate the Old and Follow the New: Khoekhoe and Missionaries in Early Nineteenth-Century Namibia." International Bulletin of Missionary Research 22, no. 3 (July 1998): 140. http://dx.doi.org/10.1177/239693939802200329.
Full text
22
Legerwerf, Leny. "Siegfried Groth, Namibia, The Wall of Silence. The Dark Days of the Liberation Struggle. With introductions by Heinz Joachim Held and Carl Mau (Translation of the German edition: Namibische Passion. Tragik und Grösse der namibischen Befreiungsbewegung) Wuppertal: Hammer, 1995) ISBN 3-87294-708-7. Distributors in South Africa: David Philip Publishers, P.O. Box 23408, Claremont 7735, South Africa." Exchange 26, no. 1 (1997): 111–12. http://dx.doi.org/10.1163/157254397x00160.
Full text
23
Kgatla, Selaelo T., and Jinho Park. "Healing in Herero culture and Namibian African independent churches." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.2922.
Full textAbstract:
The current phenomenon of Namibian African Independent Churches (NAICs) draws attention from various people in civil society in Namibia. Although the ministries of NAICs are engaged with activities which are unusual for Christian churches, such as healing the people, fighting against evil spirits and power, performing certain rituals, prophesying and leading the worship services with African Traditional Religion (ATR) as a frame of reference in 21st century, they do have a very big influence on various aspects of society in Namibia, which cannot be ignored. This is because those activities are familiar to the everyday lives of Africans and in touch with their culture. With regards to this, this article focuses on the causes of integration or harmony between the Herero culture and the NAICs.
24
Lombard, Christo. "THE STUDY OF RELIGION IN INDEPENDENT NAMIBIA." Scriptura 53 (September 2019). http://dx.doi.org/10.7833/53-0-1588.
Full text
25
HELANDER, EILA. "Women Teaching Women: The Impact of Gender and Religion on Training Teachers in Colonial Africa." Temenos - Nordic Journal of Comparative Religion 42, no. 2 (September 1, 2006). http://dx.doi.org/10.33356/temenos.4630.
Full textAbstract:
Finnish women missionaries have made a major contribution to the training of women teachers in Ovamboland, the northern part of present Namibia. In this paper I examine how African women teachers perceive the impact of Finnish teachers on their career development and their role in society. Data was gathered in Namibia in 1999. Results reveal that missionary women have played a significant role in the process of creating a new social category, that of a career women in the Ovambo society. The example of missionary women has contributed to adopting the idea of building the nation as an essential part of being a teacher. In this process religious legitimization of new ideas and practices has played an important role.
26
Toscanelli, Cecilia, Elizabeth Shino, Sarah L. Robinson, and Amber Gayle Thalmayer. "Religiousness worldwide: translation of the Duke University Religion Index into 20 languages and validation across 27 nations." Measurement Instruments for the Social Sciences 4, no. 1 (October 10, 2022). http://dx.doi.org/10.1186/s42409-022-00041-2.
Full textAbstract:
AbstractReligiousness and spirituality are important in the study of psychology for several reasons: They are central to identity and values; they have been reported as being positively associated with health and well-being; and they capture (and perhaps lead to) the largest measurable psychological differences between societies. At five items, the Duke University Religion Index (DUREL) is an efficient measure, which advantageously distinguishes between religious sentiment and activity, and between formal versus private involvement. This project extends its internal validation throughout the world, with formal tests of measurement invariance in three languages in Namibia (Study 1) and in a global sample of 26 countries (Study 2). Results confirmed a two-subscale factorial structure of Religious Activity (combining organizational and non-organizational activities) and Intrinsic Religiosity in Namibia and in half of the 26-country samples. In 13 other countries, fit was best for a one-factor model. Fit was problematic where there was too little intra-national variance: in China and Japan, where religious involvement is universally low, and in Tanzania, where it is universally high. Scalar measurement invariance was found for the one-factor structure across 13 samples and for the two-factor structure across 11 samples. External validation of the scale is examined using psychological and sociodemographic variables. This validation of the DUREL supports its use across contexts, facilitating increased attention to this important aspect of both personality and culture.
27
Gordon, Dr Will. "An Ecclesiological Reflection on the Role of Chaplains in 32 Battalion (1977-1993)." Pharos Journal of Theology 103 (April 2022). http://dx.doi.org/10.46222/pharosjot.10329.
Full textAbstract:
From 1966 to 1989, the South African Defence Force (SADF) was involved in a low-intensity war in Namibia, the so-called ‘Border War’. To secure sufficient manpower to defend themselves against internal and external threats from liberation movements, often supported by the Soviet Union, the National Party introduced increasingly comprehensive systems of conscription for white males. In the main, though there was opposition from English-speaking churches, the war and conscription was supported by the mainstream Afrikaans churches in South Africa. As such, they supported a comprehensive Chaplain’s Service that reached all corners of the SADF. However, the SADF also made use of units that were not primarily made up of white South Africans. Once such unit was 32 Battalion, constituted from soldiers that used to belong to the National Front for the Liberation of Angola. When they joined the SADF, the soldiers brought their families with them, necessitating the SADF to care, physically and spiritually, for both soldiers and civilians. This article examines the role that chaplains played in a unit that fell on the periphery of the SADF’s commitment; though they were almost continuously involved in fighting for the SADF, to a large extent they fell outside of the normal military structures. Drawing extensively on primary sources, often recently declassified, the study provides an ecclesiological perspective on the influence of chaplains and religion on the men and women associated with 32 Battalion and contributes to the larger discourse about the relationship between religion and the military. Extant primary and secondary sources have been consulted including interviews with relevant anonymised respondents.
28
Ashipala, Daniel O., and Tatenda Mutsindikwa. "Factors contributing to home deliveries by women attending post-natal care at a selected clinic in Rundu District, Kavango East Region, Namibia." Journal of Public Health in Africa 13, no. 3 (September 7, 2022). http://dx.doi.org/10.4081/jphia.2022.2070.
Full textAbstract:
In 2016, almost 31 million births in low- and middle-income countries occurred without a qualified birth attendant. 90% were in South Asia and sub-Saharan Africa. In sub-Saharan Africa, where Namibia is located, 50% of births are unattended. This study aimed at identifying factors contributing to home births in Rundu District, Kavango East Region. This study was quantitative cross-sectional. Postnatal moms who gave birth at home completed a self-administered questionnaire with closedended questions. 27.2% of respondents were 33 to 38. Most responders (83.3%) were unmarried and 38.6% were ”other” religious. Participants were mostly unemployed (79.8%). 49.1% of respondents were uneducated. 8.8% of employed people were in the public sector, 6.1% in private, and 1.8% self-employed. Most (93.9%) visited antenatal clinics once (25.4%), twice (20.2%), or three times (40%) before delivery. 81% picked where to deliver on their own, and 71% had previously delivered at home. No one explained this behavior. The majority of women in this study had given delivery at home. Education, religion, and delivery location were correlated. These findings inform the community and government about the present trend of home births, which may harm mother and newborn outcomes.
29
Thalmayer, Amber Gayle, Gerard Saucier, Elizabeth N. Shino, and Sylvanus Job. "The Khoekhoegowab Personality Inventory: The Comparative Validity of a Locally Derived Measure of Traits." Frontiers in Psychology 12 (July 20, 2021). http://dx.doi.org/10.3389/fpsyg.2021.694205.
Full textAbstract:
Objective: This study explores a personality inventory derived from the results of an indigenous lexical study of personality. From the 272 most commonly used personality descriptors in Khoekhoegowab, the most-spoken of extant Khoesan click languages of southern Africa, an 11-factor model of personality-trait structure was identified. Here, the Khoekhoegowab Personality Inventory (KPI) was created based on those results. Its psychometric properties, the convergent and divergent validity of its scales, and its incremental validity over Big Five and Six traits for predicting physical and mental health, religious practice and attitudes, and income are reported.Methods: Two to five key terms were selected for each of 10 KPI scales: Temperance, Prosocial Diligence, Gossip, Honesty/Morality, Temper, Implacability, Humility, Vanity, Resiliency vs. Agitation, and Courage vs. Fear. These 38 total items were administered to a large sample of adult speakers of Khoekhoegowab in Namibia (N = 632), together with five imported inventories translated into Khoekhoegowab: the 30-item Questionnaire Big Six (QB6), General Self-Reported Health, the Cascades Mental Health Assessment, the Satisfaction with Life Scale, the Duke Religion Index. The properties and intercorrelations of KPI subscales are explored, and their predictive ability for the other variables is compared to that of the QB6.Results: Due to the small number of items on each scale, poor internal consistency was anticipated, but the KPI scales' properties were somewhat better than those of the QB6. R-square change by the inventories as a whole, after accounting for age and gender, indicted that the KPI scales explained more variance than the QB6 scales in almost all criterion variables. Replication of established associations for Big Six traits was mixed: associations were largely as expected for Resiliency, Conscientiousness, and Honesty, but less so for Agreeableness and Extraversion.Conclusions: The KPI had some advantages over the QB6 in predicting physical and mental health. In particular, the four items of Resiliency vs. Agitation predicted lower scores on all physical and mental problem scales. Given psychological-care needs in Namibia, this might be used as a non-intrusive screener. Measurement challenges common to both surveys are discussed, possible solutions, and the utility of higher-order structures are discussed.
30
Matsveru, Florence, and Johann-Albrecht Meylahn. "A family support model for enhancing the well-being and work performance of Christians in managerial positions." HTS Teologiese Studies / Theological Studies 74, no. 1 (August 8, 2018). http://dx.doi.org/10.4102/hts.v74i1.4976.
Full textAbstract:
This article is based on a PhD study entitled: ‘Wellbeing and work performance of Christians in managerial positions: A Namibian case study’. The main aim of the study was to find out if there is a correlation between the well-being and work performance of Christian managers and support from their families, which would culminate into a model for use by Christian managers, Christian managers’ families and Christian practitioners such as pastors, counsellors and other practitioners in the helping profession. The study was based on Don Browning’s revised correlational approach to practical theology and used a mixed methods research design (quantitative and qualitative). Thirty-two Christian managers in Ohangwena Region, Namibia, participated in the study, and six biblical examples and other key scriptures were selected to draw theological principles related to Christian managers’ well-being and work performance in relation to family support. The aim of this article is to present the model, which is based on the understanding that Christian managers’ well-being affects their work performance, that family support contributes significantly to Christian managers’ well-being, that Christian managers have a role to play if they are to receive family support, and that churches play an important part in encouraging family support for Christian managers.
31
Sporre, Karin. "Ethics in compulsory education – Human dignity, rights and social justice in five contexts." HTS Teologiese Studies / Theological Studies 76, no. 1 (April 30, 2020). http://dx.doi.org/10.4102/hts.v76i1.5821.
Full textAbstract:
What children learn through their ethics and values education in school is of crucial societal relevance and is directed by school curricula. As curricula vary between countries, an international comparison is of interest. The aim of this study was to compare curricula to reveal variations in how matters of social justice were described in curricular texts, with a special focus on class, gender and race. Curricula from five different contexts were compared: Namibia; South Africa; California State, United States of America; Province of Québec, Canada; and Sweden. This provided the study, originating in Sweden, with crucial comparative material from outside Europe. The studied curricula were systematically searched for the importance and significance of the terms ‘poverty/poor’, ‘gender’, ‘equity’, ‘equality’, ‘justice’, ‘race’, ‘racism’, ‘human dignity/rights’, ‘equal value’ and Ubuntu. Methodologically, this represented a qualitative content analysis approach with a research interest in intersectionality, that is, in how matters of class, gender and race intersect. The study showed considerable variation between the curricular formulations from the five contexts. For example, texts from California and Québec emphasised equality as a general matter and less as one of intersectionality, compared to Namibia and South Africa as well as Sweden. In general, human rights were emphasised, but human dignity less so. For future curricular development towards education as a global common good, matters of social justice, including sustainability, need critical monitoring. The aspects of intersectionality such as class, gender and race are thus crucial, as is the inclusion of an integrated, participatory view on students’ ethical competence.
32
"The Long Aftermath of War-Reconciliation and Transition in Namibia by André du Pisani, Reinhart Kössler, William A. Lindeke (eds)." International Review of Mission 100, no. 1 (April 2011): 135–37. http://dx.doi.org/10.1111/j.1758-6631.2011.00062_1.x.
Full text