Relevant bibliographies by topics / Religion – Africa

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religion – Africa'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Religion – Africa"

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Gobo, Prisca A. "Rethinking Religion and Sustainable Development in Africa." East African Journal of Traditions, Culture and Religion 2, no. 1 (2020): 60–71. http://dx.doi.org/10.37284/eajtcr.2.1.219.

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This article suggests religion as a viable option for sustainable development in Africa. The focus will be on the three major religions in Africa, namely, African Traditional Religion (ATR), Islam and Christianity. The crux of this paper is on the areas of strength and similarities in the three religions which could foster development. Approaching this topic from within the African and African diasporic context, the nexus between the religions will be established. We will be historical in our interrogation of facts. By analysing the different historical sources and adherents of these religions, proper interpretation would be given to this topic using the interdisciplinary approach to historical writing. Conclusions would be drawn after careful examination of the facts which would clearly indicate that religion could aid sustainable development in more ways than one.
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Smith, Katherine. "African Religions and Art in the Americas." Nova Religio 16, no. 1 (2012): 5–12. http://dx.doi.org/10.1525/nr.2012.16.1.5.

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This print symposium of Nova Religio is devoted to African religions and arts in the Americas, focusing specifically on devotional arts inspired by the Yoruba people of West Africa. The authors presented here privilege an emic approach to the study of art and religion, basing their work on extensive interviews with artists, religious practitioners, and consumers. These articles contribute an understanding of devotional arts that shows Africa, or the idea of Africa, remains a powerful political and aesthetic force in the religious imagination of the Americas.
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Salau, Mohammed Bashir. "RELIGION AND POLITICS IN AFRICA: THREE STUDIES ON NIGERIA." Journal of Law and Religion 35, no. 1 (2020): 165–77. http://dx.doi.org/10.1017/jlr.2020.15.

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Until the second half of the twentieth century, the role of religion in Africa was profoundly neglected. There were no university centers devoted to the study of religion in Africa; there was only a handful of scholars who focused primarily on religious studies and most of them were not historians; and there were relatively few serious empirical studies on Christianity, Islam, and African traditional religions. This paucity of rigorous research began to be remedied in the 1960s and by the last decade of the twentieth century, the body of literature on religion in Africa had expanded significantly. The burgeoning research and serious coverage of the role of religion in African societies has initially drawn great impetus from university centers located in the West and in various parts of Africa that were committed to demonstrating that Africa has a rich history even before European contact. Accordingly scholars associated with such university centers have since the 1960s acquired and systematically catalogued private religious manuscripts and written numerous pan-African, regional, national, and local studies on diverse topics including spirit mediumship, witchcraft, African systems of thought, African evangelists and catechists, Mahdism, Pentecostalism, slavery, conversion, African religious diasporas and their impact on host societies, and religion and politics. Although the three works under review here deal with the role of religion in an African context, they mainly contribute to addressing three major questions in the study of religion and politics: How do Islam and other religious orientations shape public support for democracy? What is the primary cause of conflict or religious violence? What strategies should be employed to resolve such conflicts and violence?
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SZYMCZYCHA, KAZIMIERZ. "Dialog z tradycyjnymi religiami Afryki w nauczaniu papieża Pawła VI, Jana Pawła II oraz w liście kardynała Francisa Arinze." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 71–87. http://dx.doi.org/10.14746/amp.2010.17.05.

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The letter of pope Paul VI Africae terrarum is the first official Church document consecrated to Africa. It was issued on 29th of October 1967. It shows a positive perspective on African Traditional Religion. The second important group of texts regarding the attitude towards ATR are different texts said by John Paul II during his travels to Africa. Special attention should be paid also to the letter of card. F. Arinze consecrated to the pastoral care of the followers of African Traditional Religion.
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Lugira, Aloysius M. "Africism. a Response To the Onomastic Plight of African Religion." Religion and Theology 8, no. 1-2 (2001): 42–60. http://dx.doi.org/10.1163/157430101x00035.

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AbstractFor many centuries the autochthonal religion of African peoples have been subjected to a variety of misnomers. This has resulted in the fact of the marginalization of the religions ofAfricans. This paper aims at sensitizing the reader about the issue in order to help check the perpetuation of such marginalization of the religion ofAfrica. In our time, notable personalities and institutions interested in world religions and interreligious dialogue, have expressed the need of an appropriately consolidated and objective designation for the autochthonal religion of Africa. This paper submits that an objectively and creatively established name can be arrived at by a geo-ontological approach. As we turn a new leaf in a new millennium, Africism is hereby submitted as the appropriately consolidated and objective name of the essence and manifestations of the autochthonal religion of Africa.
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Oyekan, Adeolu Oluwaseyi. "John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (2021): 19–34. http://dx.doi.org/10.4314/ft.v10i1.2.

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John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and descriptive conflation of ATRs with monotheistic faiths. In this paper, I challenge the superimposition of Judeo-Christian categories upon African religions. I argue that monotheism is just a strand, out of many, that expresses belief in God(s), and that it differs substantially from the polytheistic pre-colonial African understanding of religion. I provide a panentheistic paradigm using traditional Igbo ontology and religion to refute Mbiti’s generalization.
 Keywords: Monotheism, African Traditional Religion, Igbo, Paganism, Theology.
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Nwauche, Enyinna S. "THE RIGHT TO RITUAL SLAUGHTER IN AFRICA: A COMPARATIVE CONSTITUTIONAL ANALYSIS." Journal of Law and Religion 32, no. 3 (2017): 470–90. http://dx.doi.org/10.1017/jlr.2017.43.

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AbstractUsing examples of ritual slaughter recognized by different religions in Africa, this paper examines the regulated and unregulated exercise of the right to ritual slaughter as a manifestation of the right to freedom of religion in three constitutional traditions in Africa.This article commences with an evaluation of the existence of the right to ritual slaughter either as a freestanding right or a derivative right from the right to freedom of religion in the bills of rights of African constitutions. The article argues that the ritual slaughter at this stage of constitutional development in Africa is at best a derivative right partly anchored on the communal dimensions of the right to freedom of religion. The article closely examines the bearers and content of the right to ritual slaughter through a brief overview of the practices of ritual slaughter recognized by African traditional religion and Islam. In addition, the syncretic nature of religious practice in Africa identified as the multiple or concurrent witness to different faiths is also considered to provide a realistic account of ritual slaughter in Africa.Since the right to ritual slaughter is identified as a derivative right from the right to freedom of religion, the article examines different constitutional traditions in Africa to determine how religion is conceived in constitutional governance that in turn affects the feasibility of the right to ritual slaughter within constitutional designs and capacity of other public interests such as animal welfare to limit the exercise of the right to ritual slaughter.Three constitutional designs of the role of religion in constitutional governance are identified in this regard. The article concludes on a number of points, including the recognition of the importance of the articulation of the human rights that underpin animal welfare concerns and the fact that a regulated right to ritual slaughter appears feasible in a number of African countries.
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Almeida, Nadi Maria de. "TOWARDS A CHRISTIAN APPROACH TO AFRICA TRADITIONAL RELIGION." INTERAÇÕES 16, no. 1 (2021): 118–31. http://dx.doi.org/10.5752/p.1983-2478.2021v16n1p118-131.

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Inter-Religious dialogue is a demand for the mission. Based on the theological investigation of scholars who explore and write on the subject, the article analyses the theological challenge of Inter-Religious dialogue especially in approaching African Traditional Religions. The discussion concerns the Christian theology of religious pluralism with the local religion in Africa looking at the theological progress, not just from the abstract world of books, but also, from connecting with the life of the people, appreciating and connecting points of convergences with the local culture and religions. Still, a long way to go on the reflection and there needs to open wider our vision concerning the action of the Spirit that has been always present in Africa.
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Kroesbergen, Hermen. "Religion without Belief and Community in Africa." Religions 10, no. 4 (2019): 292. http://dx.doi.org/10.3390/rel10040292.

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Religion in Africa is in many respects becoming religion without belief and community again, I will argue in this article. Europeans arriving in Africa did not recognize African religion, because Africans did not have the kind of belief and community characteristic of European concepts of religion. Pentecostalization brings back this African concept of religion without worship groups defined by an adherence to a particular picture of the world, and I will show what this means at grassroots level. What matters in this concept of religion is whether something works rather than some implied truth-claims about the world. Instead of forming groups, Neo-Pentecostal ministries are more often organized around the vertical relationship between the man/woman of God and his/her client. The Pentecostalization of Christianity in Africa has led to a form of religion in which beliefs and community are not of central importance.
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Amoah, Jewel, and Tom Bennett. "The Freedoms of Religion and Culture under the South African Constitution: Do Traditional African Religions Enjoy Equal Treatment?" Journal of Law and Religion 24, no. 1 (2008): 1–20. http://dx.doi.org/10.1017/s0748081400001910.

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On Sunday, January 20, 2007, Tony Yengeni, former Chief Whip of South Africa's governing party, the African National Congress (ANC), celebrated his early release from a four-year prison sentence by slaughtering a bull at his father's house in the Cape Town township of Gugulethu. This time-honored African ritual was performed in order to appease the Yengeni family ancestors. Animal rights activists, however, decried the sacrifice as an act of unnecessary cruelty to the bull, and a public outcry ensued. Leading figures in government circles, including the Minister of Arts and Culture, Pallo Jordan, entered the fray, calling for a proper understanding of African cultural practices. Jody Kollapen, the Chair of the Human Rights Commission, said: “the slaughter of animals by cultures in South Africa was an issue that needed to be dealt with in context. Cultural liberty is an important right. …”That the sacrifice was defended on the ground of African culture was to be expected. More surprising was the way in which everyone involved in the affair ignored what could have been regarded as an event of religious significance. Admittedly, it is far from easy to separate the concepts of religion and culture, and, in certain societies, notably those of pre-colonial Africa, this distinction was unknown. Today in South Africa, however, it is clearly necessary to make such a distinction for human rights litigation, partly because the Constitution specifies religion and culture as two separate rights and partly because it seems that those working under the influence of modern human rights seem to take religion more seriously than culture.
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Dissertations / Theses on the topic "Religion – Africa"

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Scharnick-Udemans, Lee-Shae. "Religion and public broadcasting in South Africa." Doctoral thesis, University of Cape Town, 2016. http://hdl.handle.net/11427/22831.

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The advent of democracy in South Africa ushered in a new paradigm for freedom of religion and freedom of expression. Public broadcasting in general and the South African Broadcasting Corporation in particular constituted critical sites where the material possibilities and impossibilities of these rights were to be defined, negotiated, and regulated. This thesis investigates the role of religion in the history and development of the South African mediascape. Substantial chapters analyse the role of religion in the banning and introduction of television under apartheid, the place of religion in the formulation of new media policy in the democratic era, and the regulatory role of the Broadcasting Complaints Commission of South Africa in dealing with allegations of religious offense, blasphemy, defamation, and incitement to violence. From the television controversy in apartheid South Africa to postapartheid media policy and practice, the thesis uncovers issues of religious legitimation, religious regulation, freedom of expression, and freedom of religion in relation to the multiple configurations of religion, media, and politics. The way that the media industry and its regulatory bodies engage with religion, whether through production, dissemination, or regulation, is expected to be underlined in policy and practice by the constitutional mandate to balance freedom of expression against other rights that might be at stake in the mediasphere. Whereas freedom of expression is considered the defining framework for broadcast media, freedom of religion is subject to regulation. As the first extended study of religion and media in South Africa, this thesis shows that as a result of the deeply rooted Christian national heritage of public broadcasting and the Western Christian orientation of the constitutional democracy, Christian normative sensibilities regarding religion have been sustained within the institutional structures that govern the political economy of religion and public broadcasting.
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Boodoo, Gerald Uzukwu Elochukwu Eugene. "GLOBALIZATION, POLITICS AND RELIGION IN POSTCOLONIAL AFRICA." Bulletin of Ecumenical Theology, 2013. http://digital.library.duq.edu/u?/bet,1233.

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Shange, Nombulelo Tholithemba. "Shembe religion's integration of African traditional religion and Christianity : a sociological case study." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1011819.

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The Shembe Church's integration of African Traditional Religion and Christianity has been met by many challenges. This merger has been rejected by both African traditionalists and Christians. The Shembe Church has been met by intolerance even though the movement in some ways creates multiculturalism between different people and cultures. This thesis documents the Shembe Church's ideas and practices; it discusses how the Shembe Church combines two ideologies that appear to be at odds with each other. In looking at Shembe ideas and practices, the thesis discusses African religion-inspired rituals like ukusina, ancestral honouring, animal sacrificing and virgin testing. The thesis also discusses the heavy Christian influence within the Shembe Church; this is done by looking at the Shembe Church's use of The Bible and Moses' Laws which play a crucial role in the Church. The challenges the Shembe Church faces are another main theme of the thesis. The thesis looks at cases of intolerance and human rights violations experienced by Shembe members. This is done in part by looking at the living conditions at eBuhleni, located at Inanda, KZN. The thesis also analyses individual Shembe member's experiences and discusses how some members of the Shembe church experience the acceptance of the Shembe religion in South African society. This thesis concludes by trying to make a distinction between intolerance and controversy. I try to highlight the idea that what many Shembe followers see as discrimination and intolerance towards them is sometimes a difference in opinion from other cultural groups. Sometimes these differences are not geared towards criticising other religious groups or perpetuating intolerance.
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Bruder, Edith. "The Black Jews of Africa : history, religion, identity /." Oxford : Oxford university press, 2008. http://catalogue.bnf.fr/ark:/12148/cb413210103.

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Bernard, Penelope Susan. "Messages from the deep : water divinities, dreams and diviners in Southern Africa." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1007644.

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This thesis is a comparative regional study of a complex of beliefs and practices regarding the water divinities in southern Africa. These snake and mermaid-like divinities, which are said to work in conjunction with one's ancestors, are believed to be responsible for the calling and training of certain diviner-healers by taking them underwater for periods of time. In addition to granting healing knowledge, these divinities are associated with fertility, water and rain, and the origins of humanity. The research combines comparative ethnography with the anthropology of extraordinary experience (AEE), and focuses particularly on the Zulu, Cape Nguni, Shona and Khoisan groups. The use of the 'radical participation' method, as recommended by AEE, was facilitated by the author being identified as having a ' calling' from these water divinities, which subsequently resulted in her initiation under the guidance of a Zulu isangoma (diviner-healer) who had reputedly been taken underwater. The research details the rituals that were performed and how dreams are used to guide the training process of izangoma. This resulted in the research process being largely dream-directed, in that the author traces how the izangoma responded to various dreams she had and how these responses opened new avenues for understanding the phenomenon of the water divinities. The comparative study thus combines literature sources, field research and dream-directed experiences, and reveals a complex of recurring themes, symbols and norms pertaining to the water divinities across the selected groups. In seeking to explain both the commonalities and differences between these groups, the author argues for a four-level explanatory model that combines both conventional anthropological theory and extraordinary experience. Responses to the author's dream-led experiences are used to throw light on the conflicting discourses of morality regarding traditional healers and the water divinities in the context of political-economic transformations relating to capitalism and the moral economy; to illuminate the blending of ideas and practices between Zulu Zionists and diviner-healer traditions; and to link up with certain issues relating to San rock art, rain-making and healing rituals, which contribute to the debates regarding trance-induced rock art in southern Africa.
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Stokes, Clifford C. "Interdiocesan tribunals in Southern Africa." Thesis, University of Ottawa (Canada), 1985. http://hdl.handle.net/10393/4946.

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Ndlovu, Caesar Maxwell Jeffrey. "Religion, tradition and custom in a Zulu male vocal idiom." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002315.

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The study is about a Zulu male vocal tradition called isicathamiya performed by 'migrants' in all night competitions called ingomabusuku. This is a performance style popularized by the award winning group Ladysmith Black Mambazo. Isicathamiya, both in its symbolic structure and in the social and culturalpractice of its proponents has much in common with the ritual practices of Zionists. And Zionists are worshippers who integrate traditional beliefs and Christianity. This study will reveal that isicathamiya performance and Zionists are linked in three major areas:in the sqcial bases and practice of its proponents, in the structural properties of their performances and tn the meanings attached to these practices. Firstly, Zionists, who are also called a Separatist or African Independent church, and isicathamiya performers have minimal education and are employed in low income jobs in the cities. Most groups are formed with 'homeboy networks'. Furthermore, performers, unlike their brothers in the city, cling tenaciously to usiko [custom and tradition]. Although they are Christians, they still worship Umvelinqangi [The One Who Came First], by giving oblations and other forms of offerings. Amadlozi [the ancestors] are still believed to be their mediators with God. Also commonplace in this category is the practice of ukuchatha, [cleansing the stomach with some prepared medicine]; and ukuphalaza [taking out bile by spewing, which is also done as a way of warding off evil spirits]. These are rural practices that have meaning in their present domiciles. The second area of similarity consists in the structure of the nocturnal gatherings that form the core of the ritual and performance practices among isicathamiya singers and Zionists. Thus, a core of the ritual of Zionists is umlindelo [night vigil] which takes place every weekend from about 8 at night until the following day. Likewise, isicathamiya performers have competitions every Saturday evening from 8 at night until about 11 am the following day. Although Zionists night vigils are liturgical and isicathamiya competitions secular, the structures of both isicathamiya choreography and Zionists body movements appear the same. These movements are both rooted in a variety of traditional styles called ingoma. Thirdly, the meanings attached to these symbolic correspondences must be looked for in the selective appropriation of practices and beliefs taken to be traditional. Using present day commentaries in song and movement, ingoma and other rural styles performed in competitions and Zionists night vigils reflect a reconstruction of the past. Isicathamiya performers and Zionists see themselves as custodians of Zulu tradition, keeping Zulu ethnicity alive in the urban environment. This is why in this study we are going to see rural styles like ingoma, isifekezeli [war drills], ukusina [solo dancing] that were performed on the fields, now performed, sort of feigned and 'held in' as they are p~rformed in dance halls with wooden stages.
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Stonier, Janet Elizabeth Thornhill. "Oral into written : an experiment in creating a text for African religion." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/16127.

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Bibliography: pages 105-113.<br>This study is a description, from the vantage point of a participant observer, of the development of a new, and probably unique, method of writing, teaching and learning about an oral tradition - a method which is grounded in ways of knowing, thinking and learning inherent in that tradition. It arose in the course of a co-operative venture - between two lecturers in African Religion and myself - to write a text for South African schools on African Religion (sometimes called African Traditional Religion). Wanting to be true to our subject within the obvious constraints, we endeavoured to write within an oral mode. The product, African Religion and Culture, Alive!, is a transcript of taped oral interchanges between the three authors within a simulated, dramatised format. The simulation provided the context for using the teaching and learning strategies employed in an oral tradition, but within a Western institution. We hoped in this way to mirror and mediate a situation in which many South African students find themselves: at the interface between a home underpinned by an oral tradition, and a school underpinned by a written tradition. In the book, knowledge is presented through myth, biographical and autobiographical stories, discussion, question, and comment. The choice of this mode of knowledge-presentation has been greatly influenced by the work of Karen McCarthy Brown. A further important requirement for us was to produce a text that would be acceptable to all the particular varieties of African religious practice. This need was met in a way that became the most important aspect of the method - the device of setting, as a core part of the work for students, a primary research component. Students are required to seek out traditional elders within their community and learn from them, as authorities on African religion and culture, the details of particular practice. This is a way of decentering the locus of control of knowledge and education, as well as of restoring respect for African Religion and preserving information in danger of being lost. The primary research component highlights fundamental issues relating to the 'ownership' of religion, knowledge, power, reality which are explored in the study. Also considered are the implications of writing about an oral mode while trying to preserve as much of the character of that mode - writing by means of speaking. Text as a metaphor provides a frame for examining the process and the product - in terms of text as document, as score, as performance, as intertextual event, and as monument and site of struggle. Suggestions are made for further research, both on the particular method of text-production under consideration, and also on the approach to teaching and learning about African Religion. Also considered is the relevance of this particular learning and teaching approach to the values inherent in the proposed new curriculum for education in South Africa.
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Pettinger, Alasdair. "Irresistible charms : African religion and colonial discourse." Thesis, University of Essex, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328351.

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Sogiba, Zolile Sydney. "Steve Bantu Biko: Politician, 'Historian' and 'Proponent' of African Traditional Religion." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/14748.

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Bibliography: leaves 129-135.<br>The topic is "Steve Bantu Biko: Politician, 'Historian' and 'Proponent' of African Traditional Religion". It is known by everybody that Steve Bantu Biko was a politician. This has been revealed by his teachings, what his contemporaries have written and by his commitment to the course of the struggle. He displayed a commitment to the struggle for freedom of the oppressed blacks in South Africa. His ideology was 'Black Consciousness' which was a threat to the regime and an affirmation and a creation of true humanity for the oppressed. What became clear is the fact that there is a difference between a politician and a freedom fighter. To describe him as a freedom fighter is more appropriate than a politician. He was denied free political activity by the apartheid regime which clamped down on all opponents labelling them as 'un-Christian', 'heretic', 'rebels', 'agitators' and 'terrorists'. The 'Black Consciousness' ideology was viewed by the state as subversive. The question arises, how could a person who encouraged black community programmes and black unity be regarded as a terrorist? Fear from the whites of a black majority government is the cause for such an attitude. He was indeed a man of peace, an activist and not a terrorist. It has been noticeable that politics, history and religion are inseparable. This is a response to those who wonder what politics has to do with religion.
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Books on the topic "Religion – Africa"

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1969-, Kavanaugh Dorothy, ed. Religions of Africa. Mason Crest, 2014.

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African cosmos: An introduction to religion in Africa. Wadsworth Pub. Co., 1986.

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Religions of South Africa. Routledge, 1992.

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Art and religion in Africa. Cassell, 1998.

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Alexander, Weinreb, ed. Religion and AIDS in Africa. Oxford University Press, 2012.

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Religion and politics in Africa. East African Educational Publishers, 1996.

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Hackett, Rosalind I. J. Art and religion in Africa. Cassell, 1996.

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Jack, Goody, ed. Religion, morality and the person: Essays on Tallensi religion. Cambridge University Press, 1987.

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Contemporary perspectives on religions in Africa and the African diaspora. Palgrave Macmillan, 2015.

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Luca, Bussotti, and Nhaueleque Laura António, eds. Africa, afrocentrismo e religione. Aviani & Aviani, 2010.

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Book chapters on the topic "Religion – Africa"

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Ludovic, S. J., Lado Tonlieu. "Religion and Peacebuilding in Sub-Saharan Africa." In The State of Peacebuilding in Africa. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46636-7_4.

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Abstract This chapter critically examines the contribution of religion to peacebuilding in Sub-Saharan Africa. An overview of the complex and evolving religious landscape of Africa today, where Christianity and Islam coexist alongside African traditional religions, is followed by an exploration of the intersection of secular and faith-based processes of peacebuilding in what remains a profoundly religious continent. Thirdly, this chapter probes the different ways religion has been appropriated or justified in the service of terror, notably in the case of the Central African Republic. Lastly, the chapter considers how religion-based efforts to mitigate conflict in Africa can be made more effective, especially Muslim-based initiatives, given the disproportionate impact on Africa’s Muslims.
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Palmer, Eustace. "Religion in Africa." In Africa. Routledge, 2021. http://dx.doi.org/10.4324/9781003111733-8.

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Baum, Robert M. "Africa." In The Wiley-Blackwell Companion to Religion and Social Justice. John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch23.

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Grillo, Laura S., Adriaan van Klinken, and Hassan J. Ndzovu. "Religion and development in Africa." In Religions in Contemporary Africa. Routledge, 2019. http://dx.doi.org/10.4324/9781351260725-11.

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Grillo, Laura S., Adriaan van Klinken, and Hassan J. Ndzovu. "Religion and Gender in Africa." In Religions in Contemporary Africa. Routledge, 2019. http://dx.doi.org/10.4324/9781351260725-14.

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Grillo, Laura S., Adriaan van Klinken, and Hassan J. Ndzovu. "Religion and sexuality in Africa." In Religions in Contemporary Africa. Routledge, 2019. http://dx.doi.org/10.4324/9781351260725-15.

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Onongha, Kelvin. "African Religion and Health Care Delivery in Africa." In Contemporary Perspectives on Religions in Africa and the African Diaspora. Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137498052_6.

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Ellis, Stephen, and Gerrie ter Haar. "Religion and Politics in Africa." In The Wiley-Blackwell Companion to African Religions. John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch32.

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Horsthemke, Kai. "Religion and Ethics in Africa." In Animals and African Ethics. Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137504050_3.

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Chidester, David. "Religion Education in South Africa." In International Handbooks of Religion and Education. Springer Netherlands, 2009. http://dx.doi.org/10.1007/1-4020-5246-4_31.

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Conference papers on the topic "Religion – Africa"

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O'Neil, Sarah, and Fabienne Richard. "Men, religion and FGM in Belgium, the Netherlands and the UK: a mixed methods study." In Female Genital Mutilation/Cutting at the intersection of qualitative, quantitative and mixed method research. Experiences from Africa and Europe. Academic & Scientific Publishers, 2017. http://dx.doi.org/10.46944/9789057187162.12.

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Cavalleri, Kiera, and Bethany Brinkman. "Water treatment in context: resources and African religion." In 2015 Systems and Information Engineering Design Symposium. IEEE, 2015. http://dx.doi.org/10.1109/sieds.2015.7116972.

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"Religious Extremism and Tolerance in Africa: Negotiating Terrorism through Religious Diaconia?" In Emirates Research Publishing. Emirates Research Publishing, 2015. http://dx.doi.org/10.17758/erpub.e1115017.

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"Religious Beliefs and Rituals of the Veddas in Sri Lanka." In Nov. 27-28, 2017 South Africa. EARES, 2017. http://dx.doi.org/10.17758/eares.eph1117025.

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Ogunleye, Bamidele, Y. Adeniran, and M. Sc Olusegun. "THE IMPACT OF RELIGIOUS CAMPS DEVELOPMENTON RESIDENTIAL PROPERTY VALUES: A CASE STUDY OF LAGOS IBADAN EXPRESSWAY, NIGERIA." In 16th African Real Estate Society Conference. African Real Estate Society, 2016. http://dx.doi.org/10.15396/afres2016_164.

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Pirola, Ricardo Figueiredo. "Cultura e religião centro africana no plano de insurreição escrava de 1832 em Campinas." In IV Congresso Internacional de História. Programa de Pós-Graduação em História e Departamento de História - Universidade Estadual de Maringá - UEM, 2009. http://dx.doi.org/10.4025/4cih.pphuem.490.

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Siviero, E., and V. Martini. "Bridges in the World Heritage List Between Culture and Technical Development." In IABSE Symposium, Wroclaw 2020: Synergy of Culture and Civil Engineering – History and Challenges. International Association for Bridge and Structural Engineering (IABSE), 2020. http://dx.doi.org/10.2749/wroclaw.2020.0153.

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&lt;p&gt;The aim of this paper is to present some bridges inscribed in the UNESCO World Heritage List and their Outstanding Universal Values, which explain the importance of these works of art in terms of engineering, technology, culture and technical development. The Iron Bridge, the first metal bridge in the history of construction, is of considerable importance, not only in historic, technological and constructive terms: here, architecture and engineering are revealed to the full, making the bridge into a place. The Forth Bridge is a globally-important triumph of engineering, representing the pinnacle of 19th century bridge construction and is without doubt the world’s greatest trussed bridge. The Vizcaya Bridge, completed in 1893, was the first bridge in the world to carry people and traffic on a high suspended gondola and was used as a model for many similar bridges in Europe, Africa and America, only a few of which survive. The Mostar Bridge is an exceptional and universal symbol of coexistence of communities from diverse cultural, ethnic and religious backgrounds. The Oporto bridges, interpreted in Vitruvian terms, represent a heritage, a “set of spiritual, cultural, social or material values that belong, through inheritance or tradition, to a group of people…”, a complex grouping that marks and symbolises an era, the Eiffel's masterpiece. Because the bridge is not only a work of art, but also a thought.&lt;/p&gt;
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PAZ, LETICIA, and MARINILSE NETTO. "Os signos simbólicos-mágicos de Rubem Valentim: Sua presença e significação na tradição Nagô e Encantaria do Ilé Asè Aféfé T'Oyá." In Latin American Publicações. lapubl, 2021. http://dx.doi.org/10.47174/lace2021-005.

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Os emblemas e objetos de Rubem Valentim transitam entre a arte e a religião compondo um repertório simbólico-mágico em obras de estética geometrizadas que dialogam com a religiosidade afro-brasileira. Impregnado pelo sincretismo popular, o artista em seus deslocamentos compõe um acervo sígnico enraizado no primitivo prospectando temas que são debatidos na arte contemporânea. As experiências e os sentidos do candomblé são observados na ritualística Nagô e encantaria em entrevista realizada com o sacerdote doterreiro Ilê Asè Aféfé T'Oyá. Este estudo percorre as obras de Rubem Valentim estabelecendo relações com as práticas do terreiro e a literatura, apresentando a presença e o significado da tradição e da encantaria em um terreiro localizado na cidade de Chapecó, em Santa Catarina. Com características singulares, plenos de signos e significados os terreiros se constituem de espaços de preservação, ressignificação e resistência da cultura permitindo a sobrevivência étnica e a continuidade do universo mítico africano. Por sua força e energia transcendentes configuram-se como espaços de luta permanente contra o racismo, a discriminação e a intolerância. A arte no espaço do terreiro carrega identidades e conecta subjetividades.
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Petty, Marjorie. "Abstract 2540: Belief in research, religious coping, and willingness to participate in clinical trials among African Americans with hematologic malignancies: a pilot study." In Proceedings: AACR Annual Meeting 2021; April 10-15, 2021 and May 17-21, 2021; Philadelphia, PA. American Association for Cancer Research, 2021. http://dx.doi.org/10.1158/1538-7445.am2021-2540.

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Strayhorn, Shaila M., Nyahne Q. Bergeron, Desmona Strahan, et al. "Abstract D025: “Place it in God’s hands”: Exploring the influence of sources of social support and religious coping practices of African American breast cancer survivors." In Abstracts: Twelfth AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; September 20-23, 2019; San Francisco, CA. American Association for Cancer Research, 2020. http://dx.doi.org/10.1158/1538-7755.disp19-d025.

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Reports on the topic "Religion – Africa"

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Alesina, Alberto, Sebastian Hohmann, Stelios Michalopoulos, and Elias Papaioannou. Religion and Educational Mobility in Africa. National Bureau of Economic Research, 2020. http://dx.doi.org/10.3386/w28270.

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