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Journal articles on the topic 'Religion – Africa'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Gobo, Prisca A. "Rethinking Religion and Sustainable Development in Africa." East African Journal of Traditions, Culture and Religion 2, no. 1 (October 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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2

Smith, Katherine. "African Religions and Art in the Americas." Nova Religio 16, no. 1 (August 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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3

Salau, Mohammed Bashir. "RELIGION AND POLITICS IN AFRICA: THREE STUDIES ON NIGERIA." Journal of Law and Religion 35, no. 1 (April 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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4

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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5

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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6

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 (June 3, 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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7

Nwauche, Enyinna S. "THE RIGHT TO RITUAL SLAUGHTER IN AFRICA: A COMPARATIVE CONSTITUTIONAL ANALYSIS." Journal of Law and Religion 32, no. 3 (November 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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8

Almeida, Nadi Maria de. "TOWARDS A CHRISTIAN APPROACH TO AFRICA TRADITIONAL RELIGION." INTERAÇÕES 16, no. 1 (March 28, 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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9

Kroesbergen, Hermen. "Religion without Belief and Community in Africa." Religions 10, no. 4 (April 25, 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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10

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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11

Brivio, Alessandra. "Notes sur le Culte des Orisa et Vodun: Pierre Fatumbi Verger and the Study of “African Traditional Religion”." History in Africa 40, no. 1 (August 6, 2013): 275–94. http://dx.doi.org/10.1017/hia.2013.13.

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AbstractThis article examines Pierre Verger’s Notes sur le culte des Orisa et Vodun à Bahia, la Baie de tous les Saints, au Brésil et à l’ancienne côte des esclaves en Afrique and aims to investigate his position in relation to the study of religion, Vodun in particular, in the African context, and his contribution to the construction of an “African traditional religion” paradigm. In Notes sur le culte des Orisa et Vodun, Verger intended to make a comparative analysis of “African sources” and “Brazilian remnants” in order to ascertain what had survived the middle passage. This article seeks to highlight the innovative perspectives Verger introduced to the study of religions in Africa, perspectives that included a wide use of historical sources and a deep involvement in field research, and to point up his different methodological position on the two sides of the Atlantic. In Africa he sought pure tradition, while in Brazil he emphasized the modernity of the African religions that proved able to survive the Atlantic passage and resist the hegemonic powers of the New World.

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12

Balcomb, Anthony Oswald. "Primal or Indigenous?" Religion and Theology 28, no. 1-2 (July 27, 2021): 64–82. http://dx.doi.org/10.1163/15743012-bja10015.

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Abstract Indigenous religions have been demonised, eclipsed or ignored ever since the advent of modernity. However, in the wake of the decolonial turn they are enjoying a revival of interest and restoration. In Africa this has led to a renewed interest in African Religion. Five approaches are made to the topic by its non-practitioners – that it does not exist, that it is evil, that it is inadequate, that it is preparation for the Christian gospel, or that it is a form of indigenous religion and has integrity in its own right. A particular debate has emerged over the past twenty years concerning nomenclature. How should African Religion be understood and what should it be called? Two possibilities have emerged, the primal and the indigenous. The primal discourse emphasises the role that African Religion plays in the shaping of religion generally and Christianity particularly. The indigenous discourse has developed in opposition to this and emphasises the particularity and uniqueness of African Religion as a species of indigenous religion to be understood in its own right.

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13

Sanni, John Sodiq. "RELIGION: A NEW STRUGGLE FOR AFRICAN IDENTITY." Phronimon 17, no. 1 (December 1, 2016): 71–83. http://dx.doi.org/10.25159/2413-3086/1986.

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Looking at most African countries, one realises that the social imaginaries which make us who we are, continue to be an issue in every society. It is even more rampant when we think of the role religion plays in determining who we are, what we believe and how we should act and react. This article seeks to look at the nature of religion and how religion over the years played a significant role in African identity. This article proposes that African identity has been endangered by religion; that there is a need to rethink our conceptualisation of religion and to move away from the understanding of religion as the basis of identity. This is because our shared lives should and must be the basis of identity. In other words, imported religions have their own origin and this origin cannot be disassociated from the belief inherent in the religions. There is a need to free the mind of its conditionings that give priority to religion and may therefore serve to exclude other sources of identity derived from collective histories and collective experiences. The illusion which religion plunges us into is often the reason for the problems of identity which most African societies struggle with today. An awareness of this illusion and a new understanding of identity as derived from a shared African experience, will go a long way in resolving the problem of identity in Africa.

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14

Nweke, Kizito Chinedu. "The Renaissance of African Spiritualities vis-à-vis Christianity: Adopting the Model of Mutual Enrichment." Studies in Religion/Sciences Religieuses 48, no. 2 (June 2019): 237–57. http://dx.doi.org/10.1177/0008429819830360.

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Christianity has been dominant in many parts of Africa especially since its colonial contact. Recently, however, there is a surge of interest in reviving indigenous spiritualities among Africans, both in Africa and in the diaspora. In Lagos, Nigeria, for example, shrines compete with churches and mosques for adherents and positions. Among the Igbos, a form of convenient interreligiousness has been developed in the society. When issues of practical expediency arise, the Christian would have the option of referring back to his/her traditional religion. Beyond Africa, the rise of African spiritualities has become conspicuous. For various reasons, ranging from Afrocentrism to anti-religious tendencies to the popular religions, from racial animosity to politico-economic ideologies, a lot of people, Africans and non-Africans, are embracing the neo-African spiritualities. This article is a study addressing this revival, by critically analyzing the reasons for its re-emergence, the challenges that have accompanied the revival and the implications of it in the Christian–African spirituality relationship. Can this renaissance in African spirituality bring forth or support a renaissance in Africa? Africa has about 450 million Christians, about 40% of the continent’s population. People of African origin equally make up a good number of Christians outside Africa. In other words, Christianity is decisive, ideologically and structurally, not just as a religion but also in the socio-political life of Africans. Finding a way to harmonize Christianity and African spiritualities, especially in the face of this renaissance, for the growth of Africa, is the aim of this article. Hence, it suggests the model of “Mutual Enrichment.”

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15

Chidester, David. "Unity in Diversity: Religion Education and Public Pedagogy in South Africa." Numen 55, no. 2-3 (2008): 272–99. http://dx.doi.org/10.1163/156852708x283078.

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AbstractOn 12 September 2003, Minister of Education, Kader Asmal, presented to Parliament South Africa's new national policy on religion and education. Breaking with the confessional religious instruction of the past, the policy established a new educational agenda for teaching and learning about religion, religions, and religious diversity in South African schools. Although this policy was the focus of many years of educational debate and religious controversy, it was also part of broader post-apartheid efforts in nation building. The policy was based on an inclusive definition of citizenship; it enacted the state's commitment to constitutional values, respect for cultural diversity, and transformational promise of moving a divided society towards national unity. In this broader context, I want to link South Africa's national policy for religion and education with post-apartheid initiatives in cultural heritage. As public pedagogy, state-driven and market-driven heritage projects have created an expanding classroom for "celebrating diversity and building national unity." Heritage projects have been criticized for manufacturing uniformity and privileging the extraordinary. In working out a curriculum for religion education in schools, these criticisms also need to be addressed. This article proposes that fruitful exchanges in theory and pedagogical practice can emerge at the intersection of religion education, heritage studies, and the history of religions.

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16

West, Gerald O., and Tahir Fuzile Sitoto. "Other Ways of Reading the Qur'an and the Bible in Africa." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 1 (April 28, 2005): 47–76. http://dx.doi.org/10.1558/post.v1i1.47.

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This article explores how religion possesses and is possessed by Africans. It does this by recognising both the power of religion to configure and of Africans as agents who reconfigure what they encounter in their African contexts. The central question of this article is how placing African agency and context in the forefront reconfigures talk of Islam and Christianity in Africa. The question is taken up through an analysis of two African religious leaders, Shaykh Ahmadu Bamba from West Africa and Isaiah Shembe from South Africa.

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17

Tamarkin, Noah. "Religion as Race, Recognition as Democracy." ANNALS of the American Academy of Political and Social Science 637, no. 1 (July 25, 2011): 148–64. http://dx.doi.org/10.1177/0002716211407702.

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Apartheid South Africa enacted physical, structural, and symbolic forms of violence on racially marked South Africans, and postapartheid South Africa has enacted ambitious—though also limited—laws, policies, and processes to address past injustices. In this article, the author traces the South African political histories of one self-defined group, the Lemba, to understand how the violence they collectively experienced when the apartheid state did not acknowledge their ethnic existence continues to shape their ideas of the promise of democracy to address all past injustices, including the injustice of nonrecognition. The Lemba are known internationally for their participation in DNA tests that indicated their Jewish ancestry. In media discourses, their racialization as black Jews has obscured their racialization as black South Africans: they are presented as seeking solely to become recognized as Jews. The author demonstrates that they have in fact sought recognition as a distinct African ethnic group from the South African state consistently since the 1950s. Lemba recognition efforts show that the violence of nonrecognition is a feature of South African multicultural democracy in addition to being part of the apartheid past. The author argues that the racialization of religion that positions the Lemba as genetic Jews simplifies and distorts their histories and politics of race in South Africa.

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18

Crafford, D. "Godsdienstige perspektiewe in die heropbou van die gemeenskap." Verbum et Ecclesia 16, no. 2 (September 21, 1995): 277–90. http://dx.doi.org/10.4102/ve.v16i2.453.

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Religious perspectives in the reconstruction of the society The multi-religious context in South Africa is a fact and must be taken into account in any effort towards reconstruction and development of the society. The different religiOns are challenged to participate in the process of reconstruction. In many ways they can contribute positively towards the process. There are however also elements in religions which can hinder and obstruct the process. 17lis article considers a number of perspectives in Islam, Hinduism, African Traditional Religion and Christianity which can have a positive or negative influence on the Reconstruction and Development Program in South Africa.

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19

McKenzie, Peter, and Noel Q. King. "African Cosmos. An Introduction to Religion in Africa." Journal of Religion in Africa 16, no. 3 (October 1986): 226. http://dx.doi.org/10.2307/1581288.

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20

Ogunnaike. "African Philosophy Reconsidered: Africa, Religion, Race, and Philosophy." Journal of Africana Religions 5, no. 2 (2017): 181. http://dx.doi.org/10.5325/jafrireli.5.2.0181.

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21

Vorster, Nico. "Christianity and Secularisation in South Africa: Probing the Possible Link between Modernisation and Secularisation." Studies in World Christianity 19, no. 2 (August 2013): 141–61. http://dx.doi.org/10.3366/swc.2013.0049.

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The secularisation theory of Max Weber states that modernisation inevitably leads to the decline of religion. This theory has in recent years been challenged by the desecularisation theories of various sociologists and philosophers. This article probes the possible link between modernisation and secularisation through a case study of the Republic of South Africa. South Africa is an important case study because it went through a rapid process of modernisation from the 1990s onwards. The first section examines the secularisation thesis of Weber and his supporters, as well as theories of desecularisation. The second section discusses the periods of anti-modernisation (1910–90) and modernisation (1990–2012) in South Africa. The third section analyses statistical data on the state of religion in South Africa, while the last section offers some concluding remarks on the relationship between modernisation and secularisation in South Africa thus far. The finding of the article is that the South African experience indicates that modernisation has an impact on religion, but the effect is not necessarily one of a decline in religion. In South Africa, modernisation has led to the decline of religion in some communities and the rejuvenation of religion in others. The effect of modernisation on religion seems to depend on its interaction with a range of other social factors.

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22

Chidester, David. "Religion Education in South Africa: Teaching and Learning About Religion, Religions, and Religious Diversity." British Journal of Religious Education 25, no. 4 (September 2003): 261–78. http://dx.doi.org/10.1080/0141620030250402.

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23

Sanni, John Sodiq. "In the Name of God? Religion, Silence and Extortion." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 71–86. http://dx.doi.org/10.4314/ft.v10i1.5.

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This article critically analyses the role religion (I refer here to Islam and Christianity) has played in promoting silence and extortion in Africa with particular reference to Nigeria. In my philosophical analysis, African and Western literatures will guide my reflection on religion, the role it played in advancing the colonial agenda and its use in today’s African societies. This analysis seeks to present a case for the position that the colonial debris of disempowerment, injustices, manipulation, and extortion are still very much part of African society. They have only assumed new outlooks and language, thus plunging many Africans into silence in the face of what is often presented as sacred and unknown. The desired aim of this article is to present a philosophical critique of religion by comparing it with existing use of religion in Africa, especially Nigeria. Keywords: Religion, Christianity, Extortion, Silence, Nigeria, Injustice

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24

Van Den Heever, Gerhard. "On How To Be or Not To Be: Theoretical Reflection On Religion and Identity in Africa." Religion and Theology 8, no. 1-2 (2001): 1–25. http://dx.doi.org/10.1163/157430101x00017.

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AbstractIn introducing this issue on 'Religion and Identity in Africa' the debates regarding African identity in religion here is placed within a wider theoretical framework of social constructivist theories of religion. Within the ambit of these social approaches to religion, it is argued that issues of identity and religion are essentially issues of mythmaking and social formation with a view to satisfying social interests. However, describing religion and explaining identity formation are not innocent scholarly activities, embedded as they are in the politics of conceptual manipulation and the rhetoric of identity creation. In light of this it can be argued that the contributions assembled in this issue represent both descriptions of processes, and appeals to or indicators towards the development of an African identity in conceptualising religion in the African context.

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25

Segell, Glen. "Neo-colonialism in Africa and the Cases of Turkey and Iran." Insight on Africa 11, no. 2 (July 2019): 184–99. http://dx.doi.org/10.1177/0975087819845197.

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Africa is suffering from neo-colonialism for the same reasons that it suffered from colonialism. Neo-colonialism is the regressive impact of unregulated forms of aid, trade and foreign direct investment; and the collaboration of African leaders with foreign leaders to ensure that the interests of both are met with little concern for the development, sustainability and poverty reduction and wellbeing in African countries. The relationship is asymmetrical or at the cost of African states and their people, who are dependent rather that inter-dependent and do not profit through development or sustainability. They face destruction of their culture, religion and education through continued advancement of foreign culture, religion and language to supplant the African and growing radicalisation of the population. This is elaborated thematically under four headings: Africa the colonial dream, the emergence of neo-colonialism, the proponents of neo-colonialism and the element of religion. Evidence of Middle East states are shown as neo-colonialists in Africa discussed under the cases of Turkey and Iran. The motivation of the former is for the purposes of economics and the latter is for the purposes of religion. Both benefit also through status by projecting their influence as growing global actors. The breakdown of African nations rather than their positive construction and development is increasingly visible. The conclusions are that neo-colonialism is active.

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26

Elbourne, Elizabeth, David Chidester, Chirevo Kwenda, Robert Petty, Judy Tobler, and Darrel Wratten. "African Traditional Religion in South Africa: An Annotated Bibliography." Journal of Religion in Africa 30, no. 2 (May 2000): 256. http://dx.doi.org/10.2307/1581804.

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27

Van Den Heever, Gerhard. "Diversity: Religions and the Study of Religion." Religion and Theology 11, no. 3-4 (2004): 199–218. http://dx.doi.org/10.1163/157430104x00096.

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AbstractIn this essay an overview of the theoretical issues pertaining to the collection of essays assembled is given. Addressing the issue of dizversity in religions and in the study of religion the argument is made that religions as lived phenomena constitute discursive formations in which diversity as a problem is an index of encounter. However it is especially the way this strategy of reducing the many to the one in the history of theorising religion that comes in view. In this context, the political nature of religion as discourse and the discourse of the study of religion is discussed with particular reference to the history of Christianisation of South Africa, religion in education, and the history of theorising religion.

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28

Harries, Jim. "The Glaring Gap, Anthropology, Religion, and Christianity in African Development." Exchange 42, no. 3 (2013): 232–51. http://dx.doi.org/10.1163/1572543x-12341273.

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Abstract Careful reading of studies on language of education in Africa reveals a gaping gap in comprehension. A careful study of the history and practice of anthropology reveals a covert concealing of large arenas of knowledge about African societies from view. The above gaps in understanding result in debate on African development frequently ignoring ‘religion’. African development seems not to be progressing on its own; great ideas on development rooted in western thinking typically collapse when handed over to African management. This article considers how the above ‘gaps’ in anthropology and linguistic studies have contributed to the dummification of academia that has in turn handicapped Africa. It considers a new engagement with ‘religion’, especially Christianity, as the way forward.

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29

Linden, Ian, and Jeff Haynes. "Religion and Politics in Africa." Journal of Religion in Africa 29, no. 1 (February 1999): 123. http://dx.doi.org/10.2307/1581792.

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30

Harris, Angelique. "Religion and AIDS in Africa." Contemporary Sociology: A Journal of Reviews 43, no. 4 (June 27, 2014): 584–85. http://dx.doi.org/10.1177/0094306114539455yy.

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31

Haynes, Jeff. "Religion and democratization in Africa." Democratization 11, no. 4 (August 2004): 66–89. http://dx.doi.org/10.1080/1351034042000234530.

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Haddad, Beverley. "Religion & AIDS in Africa." Population Studies 67, no. 2 (May 3, 2013): 252–54. http://dx.doi.org/10.1080/00324728.2013.790604.

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Brenner, Louis. "Histories of Religion in Africa." Journal of Religion in Africa 30, no. 2 (2000): 143–67. http://dx.doi.org/10.1163/157006600x00627.

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Lauterbach, Karen. "Religion and Displacement in Africa." Religion & Theology 21, no. 3-4 (2014): 290–308. http://dx.doi.org/10.1163/15743012-02103004.

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This article is about the role of religion in contexts of displacement. The article looks at the role churches and church leaders play in the lives of refugees and more particularly the assistance that these actors provide. The analytical approach is to take into consideration both religious ideas and experiences as well as the everyday practices of people and the socio-economic structures within which they live. The empirical focus is on Congolese Christian congregations in Kampala, Uganda that for the most are founded and attended by refugees. I analyse the forms of assistance that are provided to refugees, how this is conceptualised as well as the practices in a perspective that includes the intersection between religious ideas (compassion and sacrifice) and ideas around social relationships, gift-giving and reciprocity.

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Gundani, Paul H. "Views and Attitudes of Missionaries Toward African Religion in Southern Africa During the Portuguese Era." Religion and Theology 11, no. 3-4 (2004): 298–312. http://dx.doi.org/10.1163/157430104x00140.

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AbstractThis artocle focusses on the religious encounter between Portuguese missionaries and the African societies in Southern Africa. It is argued that the crusading mentality embedded in mediaeval Catltolicism and the terms of the Padruado underpinned and reinforced the views and attitudes that Portuguese missionrzries constructed around African religion and ritual. The perceptions that Christianity was superior to, and in no position to negotiate and dialogue with African religion, contributed significantly towards their failure to understand and to evangelise the societies they came in contact with. Moreover the failure to appreciate that traditional religion was a centrifugal force around which all life, not just kingship, gravitated, resulted in their disillusionment and immature abandonment of the mission field. This analysis is based on, and aided by, secondary sources zuritten on the Portuguese activities in Southern Africa.

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Atuahene, Daniel. "The status of the Church in Africa." Review & Expositor 115, no. 2 (May 2018): 182–99. http://dx.doi.org/10.1177/0034637318759029.

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The Church in Africa is currently experiencing a surge in numerical growth, consequently making Christianity the leading religion in the continent. Just before the twentieth century, Africa was known to be a heartland of voodooist, witchcraft, and traditional religions. The continent is now emerging as the “center of gravity of Christianity.” Research predicts Africa to have the largest majority of Christian population by 2060, with four in ten Christians living in the region. Despite tremendous growth, however, the Church in Africa still lacks the influence and impact one would expect it to have. Poverty and hunger are still rampant, especially in the Sub-Saharan area, where children are malnourished and deprived. Although the cornerstone of Christianity is love, one would expect that the growth of the Church would affect the socio-economic state of Africa. Sadly, the current statistics show otherwise. Notable, too, is the contribution of missionaries to the global missionary effort, which is only 6%. Amid numerical growth, the African Church still faces major challenges, including but not limited to persecutions in certain regions by some governments and extremist groups, the lack of “African identity,” and low enthusiasm to participate in political leadership and community development.

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Sundermeier, Theo. "Der Einfluß der Religion auf Politik und Gesellschaft in Afrika." Zeitschrift für Evangelische Ethik 37, no. 1 (February 1, 1993): 297–307. http://dx.doi.org/10.14315/zee-1993-0141.

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AbstractThe author explains four patterns concerning the relation between the church and the political institutions in Afrika. Thesepatterns have be seen against the background ofthe original Ontocratic unity in premale societies, which all rulers in Africa favorite in an hidden way. Colonialism promotes the separation between political and religious life, nationalism, however, restores the unity. In South-Afrika a prophetic dualism is turning against the theocratic ideology of the Boers. All in all a relation of criticalloyality is coming into existence in Africa.

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Abbink, Jon. "Religion and Politics in Africa: The Future of “The Secular”." Africa Spectrum 49, no. 3 (December 2014): 83–106. http://dx.doi.org/10.1177/000203971404900304.

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This essay discusses the continued importance that religion holds in African life, not only in terms of numbers of believers, but also regarding the varieties of religious experience and its links with politics and the “public sphere(s)”. Coinciding with the wave of democratization and economic liberalization efforts since about 1990, a notable growth of the public presence of religion and its political referents in Africa has been witnessed; alongside “development”, religion will remain a hot issue in the future political trajectory of the continent. Its renewed presence in public spheres has also led to new understandings of what religion means and how it figures into both “world-making” and identity politics. This will prolong the challenges associated with the role and status of religion in the “secular state model” found in most African countries. Can these states, while “besieged” by believers, maintain neutrality among diverse worldviews, and if so, how? The paper discusses these issues in a general manner with reference to African examples, some taken from fieldwork by the author, and makes a philosophical argument for the development of a new kind of “secular state” that can respect the religious commitments of African populations.

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Loubser, J. A. BOBBY. "Religious Diversity and the Forma1'Ion of Closed Cultural Systems, or When Does Religion Turn Bad?" Religion and Theology 11, no. 3-4 (2004): 256–77. http://dx.doi.org/10.1163/157430104x00122.

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AbstractThis programmatic article investigates a single aspect of culture that regulates religious expression and the construction of identity. A brief overviem of four types of religio found in South Africa serves to illustrate the significant role of the media of communication in religious expression. Indigenous traditional religions operate within a pure oral culture, the Ibandla Amanazeretha of Isaiah Shembe operates within a 're-discovered' oral culture and Islam has its roots in an oral-manuscript culture, while conventional Protestantism has the heritage of a religion that operates within the culture of the printed media. The article finally considers the question of how a better understanding of religious culture can help to prevent religion from developing into a hegerreonic ideology. The article contributes to interdisciplinary debate.

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De Waal, Elda. "Religious and Cultural Dress at School: A Comparative Perspective." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 14, no. 6 (June 9, 2017): 61. http://dx.doi.org/10.17159/1727-3781/2011/v14i6a2608.

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This article investigates and compares the different approaches towards the dress code of learners[1] in South Africa and the United States of America (US), as the US mainly base litigation concerning school dress code on their freedom of speech/expression clause, while similar South African court cases focus more on religious and cultural freedom. In South Africa, school principals and School Governing Bodies are in dire need of clear guidelines on how to respect and honour the constitutionally entrenched right to all of the different religions and cultures. The crisis of values in education arises from the disparity between the value system espoused by the school and the community, and that expressed in the Constitution of the Republic of South Africa, which guarantees learners' fundamental rights, including those of freedom of religion, culture, expression and human dignity. On the one hand, the South African Schools Act requires of School Governing Bodies to develop and implement a Code of Conduct for learners, and on the other, that they strictly adhere to the Constitution of the country when drawing up their dress codes. The right of a religious group to practise its religion or of a cultural group to respect and sustain its culture must be consistent with the provisions of the Bill of Rights (which is entrenched in the Constitution) and this implies that other rights may not infringe on the right to freedom of religion and culture. In the US, although there is no legislation that protects learners' freedom of religion and culture at schools, their First Amendment guides the way. Their Supreme Court respects the religious values of all citizens provided that they are manifested off public school premises. While we acknowledge the existence of religious and cultural diversity at South African schools, this paper focuses on the tension among and on the existence of different approaches towards the human rights of learners from different religious and cultural backgrounds in respect of dress codes.[1] The terms learner/s and student/s are used interchangeably in the article, since South Africa uses the one and the US uses the other to indicate school-going persons.

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Salem, Ahmed Ali. "The Crown and the Turban." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 141–46. http://dx.doi.org/10.35632/ajis.v15i2.2188.

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The Crown and the Turban is a new, valuable, and controversial contributionto two debates. First, it is a part of the debate on Africa's triple heritage: Africantradition, Islam, and Christianity. Second, it contributes to the debate on "secular"versus "religious" governance.For the first debate, the author argues that Muslims in West Africa are part oftwo encounters. First, they encounter the indigenous people and societies andparticularly their traditional religions and political institutions. Second, theyencounter Europeans who colonized and still indirectJy dominate West Africa.The reason for tension, the author claims, is what he calls "Islamic politicalism"and Muslim militancy on one hand and African tolerance and European secularismon the other.However, African Muslims are in an advantaged position compared toAfrican Christians. African Muslims are indigenous and Islam is considered anAfrican religion. Moreover, African Muslims demonstrate a political confidence based on an authentic tradition and long experience of Muslim rule in precolonialWest Africa (p. 1).Nevertheless, the author argues that Africa offers a fresh opportunity to theadherents of the two missionary faiths, i.e., Islam and Christianity, vis-his thepluralist challenge of indigenous societies. Muslim and Christian Africans arealready favored relatives in the African household but without the prodigal rightor presumption to dispossess it or each other (p. 181).For the second debate, the author argues that Africa offers the promise, andthe attendant hazards, of formulating and resolving the most crucial of debatesfor religious modernization: the debate on secular versus religious governance(p. 182). In the fmal analysis, the author approves and defends the secular governanceas opposed to the religious one ...

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Settler, Federico, and Mari Haugaa Engh. "Editorial: Religion and Migration in Africa and the African Diaspora." Alternation: Interdisciplinary Journal for the Study of the Arts and Humanities in Southern Africa SP, no. 22 (December 1, 2018): 1–10. http://dx.doi.org/10.29086/2519-5476/2018/sp22a1.

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Isiorho, David. "Religion, culture and spirituality in Africa and the African diaspora." Black Theology 16, no. 3 (July 11, 2018): 281–82. http://dx.doi.org/10.1080/14769948.2018.1492307.

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Healey, Joseph G. "Book Review: African Cosmos: An Introduction to Religion in Africa." Missiology: An International Review 15, no. 2 (April 1987): 106–7. http://dx.doi.org/10.1177/009182968701500216.

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Mndende, Nokuzola. "Law and religion in South Africa: An African traditional perspective." Nederduitse Gereformeerde Teologiese Tydskrif 54 (July 20, 2013): 74. http://dx.doi.org/10.5952/54-0-292.

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Hackett, Rosalind I. J., Frédérick Madore, and Pamela Millet-Mouity. "Interview with Rosalind I. J. Hackett on Religion and Digital Media Trends in Africa." Emulations - Revue de sciences sociales, no. 24 (March 16, 2018): 125–33. http://dx.doi.org/10.14428/emulations.024.008.

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On October 21st, 2017, the editors of this special issue conducted an interview with Rosalind I. J. Hackett, one of the pioneering scholars in the field of media and religion in Africa. The interview took place via Skype and consisted of five questions on the study of religion and digital media in the African context.

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Crafford, D. "The church in Africa and the struggle for an African identity." Verbum et Ecclesia 14, no. 2 (July 19, 1993): 163–75. http://dx.doi.org/10.4102/ve.v14i2.1064.

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The church in Africa experienced a tremendous growth during the twentieth century but is still in search of a true African identity. How can the church, in a process of enculteration, remain genuinely African and genuinely biblical? The role of African Traditional Religion, African Theology and the African Independent Church in the search for identity is described. In the end an effort is made to answer the question how the identity crisis in Africa can be solved.

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Quayesi-Amakye, Joseph. "A YEAST IN THE FLOUR: PENTECOSTALISM AS THE AFRICAN REALISATION OF THE GOSPEL." Studia Historiae Ecclesiasticae 42, no. 3 (February 23, 2017): 71–84. http://dx.doi.org/10.25159/2412-4265/1591.

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The paper discusses the contributions of Pentecostalism to the development of the Christian faith in Ghana and Africa. It argues that Pentecostalism is what fulfils the aspirations and quest of Ghanaian (African) Christians in their search for authentic Christian life. Christianity came to West Africa as a Western contextualised religion impinged by the nineteenth-century rationalisation, the product of the Enlightenment. This paper contends that Pentecostals influence the ethos and praxis of older mission churches in Ghana. It describes, analyses and assesses the various ways Pentecostals are helping to integrate the Christian faith into the religio-social contexts of Ghanaians. This is a complete paradigm shift from their earlier posture to social matters.

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Parsitau, Damaris Seleina. "LAW, RELIGION, AND THE POLITICIZATION OF SEXUAL CITIZENSHIP IN KENYA." Journal of Law and Religion 36, no. 1 (April 2021): 105–29. http://dx.doi.org/10.1017/jlr.2021.12.

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AbstractIn Kenya, debates about sexual orientation have assumed center stage at several points in recent years, but particularly before and after the promulgation of the Constitution of Kenya in 2010. These debates have been fueled by religious clergy and by politicians who want to align themselves with religious organizations for respectability and legitimation, particularly by seeking to influence the nation's legal norms around sexuality. I argue that through their responses and attempts to influence legal norms, the religious and political leaders are not only responsible for the nonacceptance of same-sex relationships in Africa, but have also ensured that sexuality and embodiment have become a cultural and religious battleground. These same clergy and politicians seek to frame homosexuality as un-African, unacceptable, a threat to African moral and cultural sensibilities and sensitivities, and an affront to African moral and family values. Consequently, the perception is that homosexuals do not belong in Africa—that they cannot be entertained, accommodated, tolerated, or even understood. Ultimately, I argue that the politicization and religionization of same-sex relationships in Kenya, as elsewhere in Africa, has masked human rights debates and stifled serious academic and pragmatic engagements with important issues around sexual difference and sexual orientation while fueling negative attitudes toward people with different sexual orientations.

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Mombo, Esther. "Doing Theology from the Perspective of the Circle of Concerned African Women Theologians." Journal of Anglican Studies 1, no. 1 (August 2003): 91–103. http://dx.doi.org/10.1177/174035530300100106.

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ABSTRACTThe paper introduces the Circle of Concerned African Women Theologians, popularly known as ‘the Circle’ begun in 1989, and the issues they raise for theological discussion. The Circle sets out to recreate and retrieve women's stories so that they become an integral part of the story of the Church and of Africa as a whole. The Circle and its methodology is set within the ecumenical and multi-faith context of its membership. The range of studies undertaken by its members is reviewed here. These come under four general headings: Biblical and Cultural Hermeneutics; Religion in Pluralistic Cultures; Theological and Ministerial Formation for Women; and Women in Religion, which focuses on the stories of women and religion in Africa.

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