Relevant bibliographies by topics / Religion and culture, Africa

Contents

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

Academic literature on the topic 'Religion and culture, Africa'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Religion and culture, Africa"

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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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Hogan, Linda, and Ifi Amadiume. "Reinventing Africa: Matriarchy, Religion and Culture." Journal of Religion in Africa 30, no. 4 (November 2000): 491. http://dx.doi.org/10.2307/1581587.

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Gordon, April. "Africa today: Culture, economics, religion, security." Journal of Contemporary African Studies 28, no. 2 (April 2010): 235–38. http://dx.doi.org/10.1080/02589001003737460.

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MAZRUI, ALI A. "RELIGION AND POLITICAL CULTURE IN AFRICA." Journal of the American Academy of Religion LIII, no. 4 (1985): 817–39. http://dx.doi.org/10.1093/jaarel/liii.4.817.

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van der Walt, Bennie J. "CULTURE, WORLDVIEW AND RELIGION." Philosophia Reformata 66, no. 1 (December 2, 2001): 23–38. http://dx.doi.org/10.1163/22116117-90000210.

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Why is a Reformational philosophy needed in Africa? It is necessary, because something is missing in African Christianity. Most Western missionaries taught Africans a “broken” or dualistic worldview. This caused a divorce between traditional culture and their new Christian religion. The Christian faith was perceived as something remote, only concerned with a distant past (the Bible) and a far-away future (heaven). It could not become a reality in their everyday lives. It could not develop into an all-encompassing worldview and lifestyle. Because Reformational philosophy advocates the Biblical, holistic approach of a comprehensive worldview, it is welcomed on our continent. It contains a healing and liberating message to our bleeding and lost continent. What Africans, however, neither want nor can afford, is an ivory tower philosophy, playing intellectual games; a philosophy which does not do or change anything. They want a philosophy which is a “marriage” between abstract ideas and the facts on the ground. They need a Christian philosophy with compassion that may even contribute to the alleviation of their poverty!
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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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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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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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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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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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Dissertations / Theses on the topic "Religion and culture, Africa"

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Waliggo, John Mary. "THE ROLE OF CULTURE AND RELIGION IN AUTHENTIC DEVELOPMENT OF AFRICA." Bulletin of Ecumenical Theology, 1993. http://digital.library.duq.edu/u?/bet,1687.

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Nyanungo, Martha. "Tensions and conflicts between formal and traditional sex education in Africa-sub-Sahara." Doctoral thesis, Universidade de Évora, 2018. http://hdl.handle.net/10174/23609.

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Esta dissertação visa estudar a influência que a educação sócio-cultural e religiosa exercem na educação sexual formal em escolas no Zimbabwe. Para a investigação, foi levantada a seguinte questão: "A educação sexual formal ministrada em escolas está a ser sublevada pela educação sexual adquirida através de normas socioculturais, religiosas das famílias Africanas?” Entretanto, se a educação sexual não é Afro-centrada e culturalmente relevante a nível do conteúdo, ela não pode ser efetiva e as mulheres jovens continuarão expostas aos maiores desafios sexuais de hoje. Ao responder a esta e outras questões da pesquisa, achámos o método qualitativo o mais apropriado para a recolha de dados culturalmente específicos e contextualmente ricos, pois, é esse o objetivo deste estudo. Através de entrevistas etnográficas, a intenção foi a de gravar vozes de jovens mulheres Shonas que, representam todo mosaico sócio-étnico do país. Isso permitiu-me obter informações consistentes e coerentes de como a sexualidade é definida e percebida entre os Shonas, e como a referida perceção se entrelaça com a instrução formal religiosa sobre a sexualidade. Outros instrumentos de recolha de informação para o nosso estudo incluíram análise minuciosa de livros escolares e de documentos do Ministério da Educação, Desporto e Cultura do Zimbabwe. Entre vários resultados curiosos produzidos pela pesquisa, o de maior realce revela que a educação sexual formal ministrada nas escolas no Zimbabwe não incorpora conteúdos suficientemente relevantes para os adolescentes sexualmente ativos. A inadequação baseia-se na abordagem não realista e errônea da abstinência como o método e resolução insuperável para os dilemas da sexualidade. Como desvantagem, a cultura e a religião também são vistas como desafios para a educação sexual efetiva nas escolas. Com base nesses resultados, o nosso estudo conclui com recomendações que devem ser levadas em consideração ao se elaborar um currículo de educação integral mais eficaz e operacional sobre educação sexual; ABSTRACT: Tensions and conflicts between formal and traditional sex education in Africa sub-Sahara This dissertation aims to investigate the interplay between the socio-religio-cultural aspects and formal sex education in schools in Zimbabwe. Because young women fall victim to most of the traditional, religio-cultural sexuality adversities, the research focuses on young Shona women. The study interrogates whether the formal sex education being taught in schools faces setbacks from sex education being instructed through African family socio-cultural and religious norms. Qualitative methodology was found to be the most appropriate for the production of culturally specific and contextually rich data that the research is aimed at. Collection of data was achieved through document analysis participant observation and ethnographic interviews. Of the many intriguing findings of this research, a major finding is that curricula is detached from overarching philosophical worldviews, cultural traditions, and the general actualities of sexually active teenagers. Its inadequacy is based on the unrealistic and erroneous approach to abstinence as the unsurpassable resolution to sexuality dilemmas. The study evidences that the deep-rootedness of some traditional practices, mythologies, and taboos associated with sexuality as well as the tenacity of some forms of traditional modes of sexuality education continue to exert a powerful influence on formal sexuality education in schools. The findings further reveals that the prescriptive and fear-based teaching methods do not foster enough critical thinking to empower students to face sexuality and reproductive health challenges. This viewpoint continues to play a significant role in shaping attitudes, beliefs, and values in relation to sexuality even in contemporary times. Based on these findings, the study con-cludes with recommendations for designers of sexuality education curricula to consider the convergent and divergent aspects and draw from strengths of the co-existing heritages in order to build an integrated sexuality education pedagogy that is culturally relevant for the young women in Zimbabwe.
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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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Simiyu, Michael Wakhangu. "The concept of repentance in African traditional religion compared with Christianity /." Berlin : Viademica-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2950229&prov=M&dok_var=1&dok_ext=htm.

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Kwon, Hyo-Sang. "Shifting ideas about ancestors in the construction of identities : an intercultural theological evaluation of Korean witnesses in South Africa." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/19538.

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Thesis (DTh)--Stellenbosch University, 2008.
ENGLISH ABSTRACT: Interculturation theology as a way of communication in religious cultural arenas is the most recent and remarkable methodology that can be used to open space for mutual witness and dialogue with regard to ideas about and the praxes of ancestral rituals between South Korean and South African Christians. The purpose of this research is to overcome some dichotomised problems that are inherent in exclusive, inclusive, and religious pluralistic approaches in dialogue with other religious cultures. In this regard, we examined some problems of the colonial way of mission and the functional translation of the exclusivistic approach and noted that the inclusive approach also has its weakness, in that it weakens the historicity of the subject. We attempted to show that theocentric and religious pluralistic approaches do not solve the problem of mutual identity simply by searching for commonalities between religious traditions. Our rationale is that although these approaches have their weak points, we should not overlook their benefits. Therefore, in appraising these approaches, attention is drawn to how these benefits may be used to complement one another. Consequently, we proposed a meaningcentred and praxis-centred communication methodology using a holistic approach. To appropriate a meaning-centred and praxis-centred methodology of communication, we began by adopting the theological principle of perichoresis, which is the inner relationship among the Persons of the Divine Trinity. Perichoresis is the foundation of missio Dei, which is God’s initiative love to the world in praxis. Through incarnational self-giving, missio Dei is revealed in the world. Secondly, we re-interpreted perichoresis as an intercultural term and ideology, based on its components, mutual indwelling, mutual space, and mutual identity. The intercultural meaning of mutual indwelling is continual mutual penetrating, while cultural meaning of mutual space is interpreted as the others, that is, from the viewpoint of emptying themselves in mutual communication instead of that of dominion and replacement. Further, we re-interpreted mutual identity through the ‘praxis of with’. Based on this cultural reinterpretation of perichoresis, we established a praxis-centred and meaning-centred model of interculturation theology. More importantly, the perichoretic model of interculturation enabled us to construct a theological and cultural identity of Christianity in encountering with others, which is the ‘praxis of with’. In particular, the study attempted to apply intercultural communication method to the encounter between Xhosa churches and Korean missionaries in Khayelitsha in terms of ancestor related matters. Through this intercultural and comparative evaluation of shifting identities, we suggested how Korean missionary and Xhosa churches could mutually construct theological cultural identities. For this purpose, we first carried out a literature study of Korean and South African indigenous theologies concerning ancestor worship.1 Subsequently, we conducted an empirical survey in Khayelitsha to determine the missiological views of Korean missionaries in the light of their traditional religious background and Korean theologians’ indigenised interpretations of ancestral matters. We also considered the theological positions of some Western missionaries in Khayelitsha on the same issue. Finally, we investigated the identities of Xhosa churches in Khayelitsha on literature and empirical levels and how intercultural theology can be reconstructed to evaluate the missiological identities of Korean missionaries and Xhosa churches in terms of ancestor worship.
AFRIKAANSE OPSOMMING: Interkulturasie teologie as 'n kommunikasiewyse in godsdienstige kultuurgebiede is die mees onlangse en merkwaardigste metodologie wat aangewend kan word om ruimte te skep vir wedersydse getuienis en dialoog rakende idees aangaande en die praktyke voorouerlike rituele onder Suid-Koreaanse en Suid-Afrikaanse Christene. Die doel van hierdie navorsing is om sekere gedigotomiseerde probleme te oorkom wat inherent is in eksklusiewe, inklusiewe en religieus pluralistiese benaderings wat in dialoog is met ander religieuse kulture. In hierdie verband het ons ondersoek ingestel na sekere probleme van die koloniale wyse van sendingwerk en die funksionele oorskakeling van die eksklusivistiese benadering en gemerk dat die inklusiewe benadering ook sy swakheid het deurdat dit die historisiteit van die onderwerp verswak. Ons het gepoog om aan te dui dat teosentriese en religieus pluralistiese benaderings nie die probleem van onderlinge identiteit oplos nie deur eenvoudig te soek na gemeenskaplikhede tussen religieuse tradisies. Ons rasionaal is dat alhoewel hierdie benaderings hul swakpunte het, behoort ons nie verby hul voordele te kyk nie. By die inskatting van hierdie benaderings word die aandag dus gevestig op hoe hierdie voordele gebruik kan word om die ander aan te vul. Gevolglik het ons 'n betekenisgesentreerde en praktykgerigte kommunikasiemetodologie voorgestel wat 'n holistiese benadering aanwend. Om 'n betekenisgesentreerde en praktykgerigte kommunikasiemetodogie aan te wend, het ons begin deur die teologiese beginsel van perichoresis te aanvaar, wat die innerlike verhouding tussen die lede van die heilige drie eenheid is. Perichoresis is die fondament van missio Dei, wat die inisiatief verteenwoordig wat God se liefde vir die wêreld in die praktyk is. By wyse van inkarnasionele gee-van-die-self, word missio Dei aan die wêreld openbaar. Tweedens het ons perichoresis herinterpreteer as 'n interkulturele term en ideologie wat op sy samestellende elemente gebaseer is, naamlik 'n gemeenskaplike woning, gemeenskaplike ruimte en gemeenskaplike identiteit. Die interkulturele betekenis van 'n gemeenskaplike woning is voortdurende gemeenskaplike deurdringing, terwyl die kulturele betekenis van gemeenskaplike ruimte geïnterpreteer word as die andere, met ander woorde vanuit die oogpunt van die lediging van hulself in gemeenskaplike kommunikasie, eerder as oorheersing en verplasing. Ons het verder gemeenskaplike identiteit herinterpreteer by wyse van die 'praktyk waarmee'. Gebaseer op hierdie kulturele herinterpretasie van perichoresis, het ons 'n praktykgerigte en betekenisgesentreerde model van interkulturele teologie daargestel. Belangriker nog het die perichoretiese model van interkulturasie ons in staat gestel om 'n teologiese en kulturele identiteit van die Christendom op te stel temidde van 'n ontmoeting met andere, wat die 'praktyk waarmee' verteenwoordig. In die besonder het die studie gepoog om die interkulturele kommunikasiemetode toe te pas op die ontmoeting tussen Xhosa-kerke en Koreaanse sendelinge in Khayelitsha in terme van voorouerverwante sake. Deur hierdie interkuturele en vergelykende evaluering van verskuiwende identiteite, het ons voorgestel hoe Koreaanse sendelinge en Xhosa-kerke wedersyds teologiese kulturele identiteite kan daarstel. Vir hierdie doel het ons aanvanklik 'n literatuurstudie onderneem van Koreaanse en Suid- Afrikaanse inheemse teologieë aangaande die aanbidding van voorouers. Daarna het ons 'n empiriese opname in Khayelitsha onderneem om die missiologiese sienings van Koreaanse sendelinge vas te stel in die lig van hul tradisionele godsdienstige agtergrond en die Koreaanse teoloë se verinheemste interpretasie van voorouerlike sake. Ons het ook aandag geskenk aan die teologiese posisies van sommige Westerse sendelinge in Khayelitsha oor dieselfde aangeleentheid. Laastens het ons die identiteite nagevors van die Xhosa-kerke in Khayelitsha op literêre en empiriese vlakke en hoe interkulturele teologie gerekonstrueer kan word om die missiologiese identiteite van Koreaanse sendelinge en Xhosa-kerke te evalueer ingevolge die aanbidding van voorouers.
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Sakuba, Xolani Sherlock-Lee. "The relationsthip between sin and evil in African Christian theology." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=init_9071_1177918844.

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Classic Christian theology regards evil as the product of sin, the emphasis in traditional African religion and culture is on human sin as the result of evil forces. This thesis investigated the way in which African Christian theologians understand the relationship between sin and evil. The question, which was addressed was, does sin lead to evil or evil lead to sin.
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Moyo, Precillar. "The relevance of culture and religion to the understanding of children's rights in South Africa." Master's thesis, University of Cape Town, 2014. http://hdl.handle.net/11427/4722.

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The aim of this paper is to explore the influence of culture and religion on the rights of the child from a South African perspective. This paper does not engage in a debate about whether children's rights are universal or not. The underlying premise is that children's rights are universal. The paper simply uses the universalism and cultural relativism debate as an entry point to a discussion of children's rights in the South Africa. It will explore the extent to which culture and religion influence and impact the interpretation of children's constitutional rights which are modelled on the CRC. The paper will therefore critically and comparatively consider how South African courts have attempted to reconcile universal norms with historical, cultural and religious peculiarities in defining rights and their resultant effect on children and their welfare.
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Kruss, Glenda. "Religion, class and culture : indigenous churches in South Africa, with special reference to Zionist-Apostolics." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/17025.

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Part one establishes the problematic of this primarily historical and theoretical work on indigenous churches in South Africa. The existing literature is surveyed, explanatory themes isolated and a critique of the dominant functionalist framework offered. A different theoretical framework - historical materialism - is proposed, in order to bring new insights into the explanation of indigenous churches. A periodisation of the South African social formation, and three corresponding forms of indigenous churches is proposed. Part two considers each of these in a schematic form. It is hypothesized that Ethiopian churches arose at the turn of the century in the Transvaal and Eastern Cape amongst the emerging African petit-bourgeoisie. They were the religious response to unequal incorporation in the developing capitalist social formation. An early form of Zionism, Zion City Churches, arose between the two World Wars, in a period of intense resistance to proletarianization. In each region they were shaped by the particular conditions and conflicts. An attempt is made to demonstrate that, in contrast, Zionist-Apostolics arose after World War II as a church of the black working class. Instead of explaining them in terms of acculturation, it is hypothesized that their healing form can be understood as an expression and a protest of the alienation of the black working class. As a religious-cultural innovation they succeed in subverting missionary hegemony and gaining control over the means of salvation, and in this way, of their own lives. Part three attempts to evaluate the contribution of a historical materialist analysis to understanding religion, and to isolate directions for future research.
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Grant, Andrea Mariko. "Living under "quiet insecurity" : religion and popular culture in post-genocide Rwanda." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:83b2b3d3-f08e-4556-8d20-e832345fa25d.

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This thesis explores religion and popular culture in post-genocide Rwanda. In particular, I examine the rise of the new Pentecostal churches – the abarokore ("the saved ones") – and the reconstruction of the "modern" music industry after the genocide. I argue that contemporary social life in Rwanda is defined by "quiet insecurity" and "temporal dissonance". I employ these concepts to take seriously how young people in Rwanda create alternative pasts, presents, and futures for themselves within an authoritarian political context. While the government attempts to control the historical narrative and impose a particular developmentalist "vision" of the future onto its citizens, young people articulate and perform their hopes, fears, dreams, and anxieties within the realms of religion and popular culture, creating "unofficial" narratives that both converge with and contest those of the state. Against the prevailing academic consensus of Kigali as silent, I instead reposition the capital as a site of creativity wherein noisy debates take place about Rwandan identity and culture. I examine the new abarokore churches as important affective spaces that allow for healing and the keeping of secrets. Yet the fact that these same churches tend to be mono-ethnic suggests the limits of the born-again project. Conversely, the community imagined within popular culture, particularly through hip hop songs, is more inclusive, with identity forged through the mutual experience of pain and suffering. I pay particular attention to gender, and consider how patriarchal tendencies in the new churches and popular culture undermine the country's "progressive" gender policies. By examining Pentecostal services, conversion testimonies, song lyrics, the Kinyarwanda-language entertainment media, and discourses of musical corruption, I explore how young people respond to a context of quiet insecurity through quiet agency – they actively seek to transform and resolve their life circumstances, however modest or temporary their transformations or resolutions prove to be.
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Holmgren, E. Henry. "Signs and wonders in Africa a biblical perspective in interaction with western missions, African independent churches and African traditional religion, with particular reference to Zambia /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Books on the topic "Religion and culture, Africa"

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Africa today: Culture, economics, religion, security. Milton Park, Abingdon, Oxon: Routledge, 2008.

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Amadiume, Ifi. Re-inventing Africa: Matriarchy, religion, and culture. London: Zed Books, 1997.

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Okere, Theophilus. Philosophy culture and society in Africa: Essays. Nsukka: Afro-Orbis Publications, 2005.

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Kwenda, Chirevo V. African religion and culture alive! Lynnwood Ridge [South Africa]: Collegium, 1997.

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Recreating Africa: Culture, kinship, and religion in the African-Portuguese world, 1441-1770. Chapel Hill: University of North Carolina Press, 2003.

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Aguilar, Mario I. Dios en Africa: Elementos para una antropología de la religión. Estella, Navarra: Editorial Verbo Divino, 1997.

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Kanyua, Mugambi J. N., ed. Christianity and African culture. Nairobi, Kenya: Acton Publishers, 2002.

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Onunwa, Udobata. Contemporary themes in African religion and culture. Pittsburgh, Pa: Red Lead Press, 2008.

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1959-, Kleidt Brigitte, ed. Ethiopia, christian Africa: Art, churches and culture. Ratingen: Melina-Verlag, 1999.

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Iwe, Nwachukwuike S. S. Christianity, culture and colonialism in Africa: Organised religion and factors in developing culture : an analysis. Port Harcourt, Nigeria: College of Education, Port Harcourt, 1985.

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Book chapters on the topic "Religion and culture, Africa"

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Grillo, Laura S., Adriaan van Klinken, and Hassan J. Ndzovu. "Religion, media and popular culture in Africa." In Religions in Contemporary Africa, 221–35. New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351260725-16.

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Lovejoy, Paul E. "Ethnicity, culture and religion in Global Africa." In Slavery in the Global Diaspora of Africa, 15–35. New York, NY : Routledge, 2019. | Series: Global Africa; 12: Routledge, 2019. http://dx.doi.org/10.4324/9781315163499-3.

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Petrus, Theodore. "Cultural Beliefs, Witchcraft and Crimes in South Africa." In Religion, Faith and Crime, 137–66. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-45620-5_7.

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Parsitau, Damaris S. "Engaging youth for a sustainable culture of peace and security in Kenya." In Themes in Religion and Human Security in Africa, 199–224. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Routledge studies in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781003017080-14.

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Mumo, Peter Mutuku. "The reality of African religio-cultural identity in the context of globalization." In Religion and Social Reconstruction in Africa, 198–211. New York, NY : Routledge, 2018. | Series: Studies in world Christianity and interreligious relations: Routledge, 2018. http://dx.doi.org/10.4324/9781351167406-16.

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Tadele, Getnet, and Woldekidan Amde. "Contextualizing HIV/AIDS in Sub-Saharan Africa: The Link with Tradition, Religion, and Culture." In Vulnerabilities, Impacts, and Responses to HIV/AIDS in Sub-Saharan Africa, 25–45. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137009951_2.

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Williams, Regennia N. "Robert Nathaniel Dett and African America’s Christian Kingdom of Culture, 1926–1932." In The African Diaspora and the Study of Religion, 73–91. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230609938_5.

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"Sub-Saharan Africa." In Religion, Globalization, and Culture, 527–48. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004154070.i-608.187.

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Mbula Kilonzo, Susan. "Culture and religion in Africa." In Africa’s Big Men, 142–60. Routledge, 2018. http://dx.doi.org/10.4324/9780203712870-9.

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"Biblical Faith and Culture." In Trajectories of Religion in Africa, 271–80. Brill | Rodopi, 2014. http://dx.doi.org/10.1163/9789401210577_018.

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Conference papers on the topic "Religion and culture, Africa"

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Geçimli, Meryem, and Mehmet Nuhoğlu. "CULTURE – HOUSE RELATIONS IN THE CONTEXT OF CULTURAL SUSTAINABILITY: EVALUATION ON EXAMPLES." In GEOLINKS International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/geolinks2020/b2/v2/29.

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There are close relationships between the cultural structures of societies and residential areas. The place where the society chooses to live and the ways it is organized is an expression of the cultural structure. Traditional houses are accepted as the most obvious indicator of this situation. One of the ways of preserving cultural sustainability today is to read the design principles of these houses correctly. Culture is about what kind of environment people live in and how they live. Human behaviors are based on cultural references. Religion, view of life and perceptions of the environment are both dialectically shaped culture and shaped by culture. Culture is about where and how human meets his needs throughout his life. It can be said that culture is one of the basic factors that direct human behavior and life. Therefore, the cultural embedding of sustainability thought is important in shaping the world in which future generations will live. Regarding various cultures in the literature; the structure of the society, their way of life and how they shape their places of residence, etc. there are many studies. The riches that each culture possesses are considered to be indisputable. These important studies are mostly based on an in-depth analysis of that culture, concentrating on a single specific culture. In this study, it is aimed to make a more holistic analysis by examining more than one culture. Thanks to this holistic perspective, it is thought that it will be possible to make inferences that can be considered as common to all societies. This study, which especially focuses on Asian and African societies, is the tendency of these societies to maintain their cultural structure compared to other societies. The reflections of cultural practices on residential spaces are examined through various examples. The dialectical structure of Berber houses, integration of Chinese houses with natural environmental references, Toroja houses associated with the genealogy in Indonesia, etc. examples will be examined in the context of cultural sustainability in this study. With this holistic approach, where the basic philosophy of cultural sustainability can be obtained, important references can be obtained in the design of today's residences. This paper was produced from an incomplete PhD dissertation named Evaluation of Cultural Sustainability in the Application of House Design at Yildiz Technical University, Social Sciences Institution, Art and Design Program
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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. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2020. http://dx.doi.org/10.2749/wroclaw.2020.0153.

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<p>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.</p>
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Arai, Kazuhiro. "Vernacular Religion and SNS-Media Practices." In 2013 International Conference on Culture and Computing (Culture Computing). IEEE, 2013. http://dx.doi.org/10.1109/culturecomputing.2013.80.

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Oprea, Emanuel George, Cristiana Oprea, and Alexandru Oprea. "Human Immanent Cognition in the Pre?hristian Slavic Culture." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.25.

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Rajsky, Andrej. "RELIGION FACING CURRENT CHALLENGES OF NIHILISTIC CULTURE." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.108.

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Gani, A., Kamran Asat Irsyady, and Ferry Muhammadsyah Siregar. "Religion, Education, and Pluralism." In 4th International Conference on Language, Literature, Culture, and Education (ICOLLITE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.001.

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RONCHI, Alfredo M. "Fostering the Culture of Cyber Security." In 2019 IST-Africa Week Conference (IST-Africa). IEEE, 2019. http://dx.doi.org/10.23919/istafrica.2019.8764870.

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Ivanov, Sergey. "RELIGION AS THE BASIS OF CULTURE AND MORALITY." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s06.039.

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Govender, Sunthoshan, Elmarie Kritzinger, and Marianne Loock. "The influence of national culture on information security culture." In 2016 IST-Africa Week Conference. IEEE, 2016. http://dx.doi.org/10.1109/istafrica.2016.7530607.

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Oehri, Caroline, and Stephanie Teufel. "Social media security culture." In 2012 Information Security for South Africa (ISSA). IEEE, 2012. http://dx.doi.org/10.1109/issa.2012.6320436.

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Reports on the topic "Religion and culture, Africa"

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Nichols, Tommy B. Religion in American Culture. Fort Belvoir, VA: Defense Technical Information Center, April 1989. http://dx.doi.org/10.21236/ada212656.

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

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Swain, Calvin F., and Jr. The Operational Planning Factors of Culture and Religion. Fort Belvoir, VA: Defense Technical Information Center, May 2002. http://dx.doi.org/10.21236/ada405887.

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Filanowski, Michael E. Hezbollah's Passport: Religion, Culture, and the Lebanese Diaspora. Fort Belvoir, VA: Defense Technical Information Center, April 2015. http://dx.doi.org/10.21236/ad1002558.

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Snider, Don M., and Alexander P. Shine. A Soldier's Morality, Religion, and Our Professional Ethic: Does the Army's Culture Facilitate Integration, Character Development, and Trust in the Profession? Fort Belvoir, VA: Defense Technical Information Center, April 2014. http://dx.doi.org/10.21236/ada599873.

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Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, December 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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